At the consecration of the castle church at Torgau held on. 5. October 1544.*)
To the Sublime, Highborn Princes and Lords, Mr. Johann Friedrich and Mr. Johann Wilhelm, brothers, Dukes of Saxony, Landgraves in Thuringia, and Margraves of Meissen, my gracious Lords.
God's grace through His only begotten Son, Jesus Christ our Savior, beforehand.
Sublime, highborn princes, gracious lords!
Blessed are they, O Lord, that dwell in thy house, that praise thee for ever, saith the 84th Psalm, v. 5. This beautiful consolation is of great need to all Christians at this last, sorrowful, and very difficult time, against
*) We take from Erl. A. 20 d, 218, the following notes: The editor of this sermon was Caspar Creuziger, who dedicated it with a letter to the dukes of Saxony, Johann Friedrich and Johann Wilhelm, brothers. At the end of the sermon, the eighty-fourth Psalm is added with a short introduction, which is missing in the Jena edition, while the Wittenberg edition offers a detailed explanation of this Psalm, which, however, does not originate from Luther himself, and in some places even proves to have been written after Luther's death. - For this dedication ceremony of the first Protestant church built in Saxony, the churfürstliche Kapellmeister, the famous Johann Walther, had composed a fugue for seven voices, in which, while the other voices sang the beginning of the 119th Psalm, the bass voices sang the following verses:
Vive! Luthere! Vivite! nostrae Charaque Christo Inclyta nobis Reddita, vestro Nubibus atris, Candidiore
Vivite longos
Vive! Melanchthon!
Lumina terrae,
Pectora: per vos
Dogmata Christi
Munere, pulsis
Prodiit ortu
Dogma salutis.
Nestoris annos!
The church itself has had a strange history in later times, and in view of the interest it gains for us from the fact that Luther himself consecrated it as the first Protestant church, it may be desirable for the readers of the following sermon if we give them a brief history. - The church was
so great danger, affliction, anguish and distress, which the Church of God suffers daily, and of which it must await still greater and more in these dreadful disruptions and almost final downfall of the regiments and pacific
built in place of the former old St. Martin's Chapel. Luther alludes to the nearby fountain in the castle courtyard in his sermon. When soon after the Saxon churl passed over to the Albertine line and Dresden was the residence, this church was also held in high esteem by the new churl and was visited especially at state parliament meetings, where the high court preachers of Dresden, a Weller, Leyser and others preached. It became different under the Catholic Electors of Saxony! In 1726 the last court service was held in this church; no Protestant prince has prayed in it since. The Electors rarely came to Torgau at all, and only when they were hunting. On such occasions, Frederick August II heard - and for the first time in November 1736 - two Catholic early masses in this Luther Church. During the Prussian occupation of Torgau in 1744, it was used for military services, and the Superintendent Grulich rededicated it with a frank sermon on Luc. 3, 14. After the castle at Torgau had been taken into use for the newly founded penitentiary and workhouse under Friedrich August III, there now sat - sad change of events! - in the church, where formerly the lords of the land had worshipped in princely adornment, the criminals of the land sat and clinked their chains. The first service for the convicts took place in 1722 on the same Sunday on which Luther had once consecrated it. It served this purpose until April 19, 1812, when the penitentiary was moved to Lichtenberg. It now stood empty again, and during the French occupation in the next few years it also suffered all the indignities that were then inflicted on the other churches of the city. Now, under the Prussian regime, it serves an uninitiated garrison congregation. - Cf. Jen. A. VIII, 194; Altenb. A. VIII, 367; Leipz. A. XII, 551; Erl. A. 20 d, 218.
D. Red.
The first thing we see is how the devil's wrath and raging is taking over in such a horrible way, which he is driving through the evil world. For we now see tangibly enough how the wicked devil's fierce wrath, raging and ravings are gaining the upper hand in such a horrible way, which he is driving and practicing through the evil world to completely and finally wipe out the pure teaching of the divine word and the little group that learns, teaches and confesses the same; And, at the same time, he will strongly and powerfully inflict terrible punishments on the great and powerful, and now completely ingrained and hardened, contempt and ingratitude of the great multitude for the blessed light of the Gospel and so great a blessing that God has given us with it at this time of ours.
Moreover, even among the few who still seriously mean, love, honor and keep God's word in a fine good heart (as Christ speaks Luc. 8, 15.), there is so much weakness and frailty, which they feel in themselves and see in others, and nothing can be counted on human protection, salvation, or faithful and firm support and cohesion. This last age of the church, which has almost completely passed away, is not endowed with any but great honor and glory, outwardly and before the world, of such excellent miracle-workers as the dear fathers and prophets were, nor gifted and adorned with such great visible redemptions, victories or other miraculous works; and yet, like the church of the people of Israel, standing in the midst of the Red Sea, bare before the world, defenseless and helpless, surrounded on all sides with vain ghastly images and sights of death and destruction.
In the face of such a miserable and fearful sight, we have no other consolation than this single, firm, certain consolation: that God has promised that He will not let His Church, as the beloved bride and the glorious chosen inheritance of His dear Son, perish or be destroyed in the human race, but will preserve its little body until the end of the world against all power, wrath, raging, cunning and malice of the devil, and that it will not be destroyed until the end of the world.
And that these shall be His eternal church, and that they shall be preserved and remain in the collection, in which the doctrine of the gospel of Christ His Son is taught, learned and known; as Christ Himself very comfortingly says John 14:23: "He that loveth Me shall keep My words, and My Father shall love him; and we will come unto him, and make our abode with him" etc.
The Son of God himself promises those who love him as their faithful Savior, and show such love by holding fast to his word, that they will be God's dear children and his eternal inheritance; and that where and how long there will be some on earth who hold to his word, he and his heavenly Father will also be with them, yes, come to them, and have a dwelling place among them, rule and show divine works. But if he is to be with them, dwelling and living, then they must also have a place, an inn, a small group and a gathering on earth. The psalm above also says that those who dwell in the house of the Lord, that is, those who are in the company, who hear, learn and teach the word of God, should praise him forever and ever, and, as he says in the same place, produce much fruit on earth, so that the knowledge of God may be spread and he may be praised and glorified by others. For this reason, there must always remain on earth a number of places and collections for them, where they can be with one another and abstain.
Therefore, even at this present time, when the Church of Christ is also losing the comfort and confidence of human protection and lasting status, we should hold fast to this hope from the divine Word, and not doubt, even if we should see the world fall to pieces, that God will nevertheless miraculously preserve something remaining of this Church of His, in which, through His unspeakable grace, right doctrine and knowledge of God shine and right calling takes place; for which we and some after us may give him thanks and praise.
Since E. F. G., praise to God, is also among the group of those who love God's word
and honor, moreover also to other honest and laudable studies and arts, which are necessary for the preservation of the teaching authority in the church, princely inclination carry; for this they then of the hochlöblichen Churfürsten zu Sachsen u. s. w., F. G.'s father, to the special comfort of these lands and churches, and thus it is comforting to hope that F. G. is one of those right beautiful plants, which, as the 92nd Psalm v. 14, 15. says, planted in the house of the Lord, should also flourish and blossom until old age, be fruitful and fresh, and be noble members of the holy church of God: so we should also thank God for this benefit, and faithfully ask that he who has worked such a beginning and good will in E. F. G. may be the one who wills it. F. G., may also bestow the accomplishment of it, so that through E. F. G. may be done that is pleasing to Him.
Because also from gracious divine bestowal by the High Princely G. Christian faithful diligence until therefore God's word and Christian studies and schools are preserved and also spread, and E. F. G. has good Christian and inclined will to promote such Christian work. F. G. to promote such Christian work and to help to maintain it have quite good Christian and inclined will: so we undoubtedly hope that God will continue to graciously preserve such His gifts in these lands, and to protect E. F. G. in such. F. G. protect and preserve them, so that the divine word and the church's shelter and entertainment against the enemies of the same may be and remain preserved in these lands.
And after a Christian, divine work has also been done on this one, that through the venerable
The Holy Father, the faithful and noble servant of Christ, D. Martin Luther, blessed, a Christian dedication of a new house, ordained for the preaching of the holy Gospel, and kept impenitent from all papal false teaching, idolatry and abuses, and at the same time devout Christians warmly pray and call for such work, so that here too it is to be hoped that God will also protect and preserve such work and the overseers, as long as His Word is preached purely and loudly there. Martini's sermon, which was preached for such dedication, not to be completely forgotten, but to leave it in print for the betterment of pious Christians, and to E. F. G., who also preached such sermons. F. G., who also contributed to such a Christian work, for their subservience, with the humble request that E. F. G. may hear this for his gracious favor.
For I, of simple and, as I hope, Christian opinion, consider that Christians are guilty of publicly praising before the world what they recognize and consider to be God's work, on this consolation, which is most necessary for us and the whole church of this time, and which alone is certain and certain for us, that what is of God will not be erased by men, Acts 5, 39. 5, 39. May the eternal God, Father of our Savior Jesus Christ, always graciously preserve and maintain E. F. G.. Wittenberg, October 1, 1546.
E. F. G.
subservient
Caspar Creuziger, D.
This house is now newly built in praise of the Lord Jesus Christ, the like of which has never been seen before, which has been found unscoured by the pope and his poisonous abominations, which he has instilled in all.
God grant that it may remain pure, hear nothing but God's word alone.
This is what a duke of Saxony has built and accomplished out of the devotion of God,
Johann Friedrich is his name, Prince of the Empire and Marshal was, In the thousand five hundredth year, For four and forty done.
Doctor Martin, God's man, The first sermon therein did,
So that this house is consecrated, he needs no chametz, holy water, no candles, flags, nor incense, the divine word and his prayer, together with the faithful, did.
My dear friends, we are now to bless this new house and consecrate it to our Lord Christ: which is not only due and proper to me, but you are also to take hold of the sprinkler and the censer at the same time, so that this new house may be directed so that nothing else may happen in it, except that Our dear Lord Himself may speak to us through His holy Word, and we in turn may speak to Him through
Prayer and praise. Therefore, so that it may be properly and Christianly consecrated and blessed (not like the Papist churches with their bishop's shrine and incense, but according to God's command and will), let us begin to hear and act upon God's Word. And that this may be fruitful, let us call upon His commandment and gracious promise with one another and say an Our Father.
Luc. 14:1-11.
Healed by the water addict on the Sabbath etc.
And it came to pass, that he entered into the house of one of the rulers of the Pharisees, on a sabbath day to eat bread; and they kept watch over him. And, behold, there was a man before him, addicted to water. And Jesus answered and said unto the scribes and Pharisees, saying: Is it also lawful to heal on the. Sabbath heal? But they held their peace. And he took hold of him, and healed him, and let him go, and answered and said unto them: What man is there among you whose ox or ass falls into the well, and he does not immediately bring him out on the Sabbath day? And they could not answer him again. But he said a like thing to the guests, when he perceived how they chose to sit on the top, and said unto them: If you are invited to a wedding by someone, do not sit on top, lest a more honest person than you be invited by him; and when he who invited you and him comes, say to you, "Leave this one," and you will have to sit on the bottom with shame. But when thou art bidden, go and sit down at the bottom, that, when he that bade thee come, he may say unto thee, Friend, go up. Then you will have honor before those who sit at table with you. For he that exalteth himself shall be humbled; and he that humbleth himself shall be exalted.
1 This gospel gives us a disputation, which Christ must hold here with the Jews, about the Sabbath; for they were especially well afflicted with their Sabbath. So the Lord also afflicts them with this, and does it quite gladly, and also does well with it. He, the Lord, used to preach on the Sabbaths, when the people came together, as we do on Sundays, and did a miraculous work on the sermon to help the poor people and especially to confirm his teaching. Now the Jews could well tolerate such preaching (where he did not scold them), but that he went about with the sick on the Sabbath and performed miracles, of that they had no pleasure and called it breaking the Sabbath.
Now this piece of the Sabbath belongs to the sermon of the Catechismi, since one says of the commandment: "You shall sanctify the Sabbath (or holiday)". Which was especially a serious commandment to the Jews, as the third in the first tablet, and to keep on the day appointed for it (namely, the seventh).
laid. Therefore they did not joke about the Sabbath, and therefore they are offended that Christ heals the sick on the Sabbath, blaming him as if he did not keep the Sabbath. Matth. 12, 10. Wisdom must therefore be justified by her children. Just as they still reproach us Christians today because we preach the Ten Commandments and the Sabbath, and yet do not keep it according to their ways. But what they gain by their reproaches and blasphemies against Christ and his church is also seen in this gospel, namely, that they must bite their own tongues and be publicly shamed by their own example of oxen and asses.
(3) But we know by the grace of God how to keep the Sabbath. For we have learned it from our Lord, the Son of God. It is true that the Jewish people at that time had a special Sabbath day, a special place, a special people, and a special priesthood.
or worship. For all this had to be done in their own land and in the temple at Jerusalem, by the Levites, who were of the priestly race, of whom, and of no other, they alone had to be ministers of the church. But we, who are in the kingdom of our Lord Christ, are not bound to one family or place, so that we must have only one place and one family or one set of persons; but we are all priests (as it is written 1 Pet. 2, 5. 9.), that we should all preach God's word and work at all times and in all places; and from all persons, families and classes, we may be specially called to the ministry of preaching, if we have the grace and understanding of the Scriptures to teach others. So we are also lords of the Sabbath with Christ and through Christ; as he himself says Matth. 12, 8: "The Sabbath was made for man's sake, and not man for the Sabbath's sake"; "therefore the Son of Man is Lord also of the Sabbath", Marc. 2, 27; and therefore all who believe in him are likewise lords of the same.
4. There, with the Jewish people, it had to be so, that they kept a certain, special, certain day (as well as a tribe, persons and place), until Christ, so that they would be distinguished from the Gentiles by such an outward way, ordered and commanded by God Himself, and they would also have outward testimony that they were God's people, among whom God's Son should be born: But now that the same our Lord is come, and hath begun a new everlasting kingdom throughout the whole world, we Christians are no longer bound to such outward special observance; but have liberty, if we like not the Sabbath or Sunday, to take Monday, or any other day in the week, and make it Sunday; But so that it may be done properly, and be a day or time convenient to us all, and not be in the power of any one to make a special one for himself in that which concerns the whole congregation or common church, or even to change the appointed time or day, unless a special common necessity requires it. As
For even he who is called to the ministry and commanded to preach shall not preach to himself alone, but to the whole congregation. For this reason, they should all come together at a certain time and place, when the common man can rest from his work, so that they can know and hear their preacher. If, however, there is such an emergency that they cannot preach or meet today, as on the appointed day, they may do so tomorrow or on another day.
(5) But since Sunday is generally accepted as our Sabbath or holiday, let it remain so; only that we be lords over it, and not he over us. For that each one should make a new one, as he pleases, with day, hour and place, that would not be right either; but let all at the same time unite and make ready, and come together to hear God's word, and again call upon him with one another, and pray for all kinds of need and give thanks for benefits received. If it cannot be done under the roof or in the church, let it be done in a place under heaven, and where there is room for it. As St. Paul preached by the water in Philippi, Acts 16, 13, and at Troada, Acts 20, 6, in a hall. But that there be an orderly, common, honest assembly; because it is not possible, nor ought any man to appoint his own place and place, and not to seek secret corners to hide in, as the Anabaptists are wont to do. We Christians also have this freedom from the teaching of today's gospel, and we should also keep it in mind that we are masters of the Sabbath and other days and places, and do not place special sanctity or worship in them, as the Jews or our papists do.
(6) So this house, according to such liberty, shall be built and arranged for those who are here in the castle and at court, or who otherwise wish to come in: not to make of it a special church, as if it were better than other houses, where the word of God is preached. If, however, there were a need that one did not want to or could not come together here, then one would probably want to meet outside at the well.
or preach elsewhere. For the prophets did not regard the temple at Jerusalem so highly (especially if they did not want to suffer the high priests there), nor did they always preach in it, but here and there, as and where it happened, as can be seen in their writings. But nevertheless they often desired to be with the multitude, and in the place where they met together publicly, as the 42nd Psalm v. 5. says: "I would gladly go with the multitude, and go with them to the house of God, with rejoicing and thanksgiving, among the multitude that celebrate there." Now this crowd must have a place, and its days or hours, so that it is convenient for the listeners; therefore God has arranged and arranged it well, that He has appointed the holy sacraments to act in the congregation, and in a place where we come together, pray and give thanks to God; as also happens in the secular government, where something that concerns the congregation is to be acted upon; much more should it happen here, where one is to hear God's word.
(7) And the advantage of Christians coming together in this way is that prayer is even more powerful than usual. One can and should pray everywhere, in all places and at all hours; but prayer is nowhere so strong and powerful as when the whole crowd prays in unity with one another. Thus the dear arch-fathers with their servants, and whoever else joined them, found themselves under a little tree or built a little hut, erected an altar, and that was their temple and place of worship, where they preached about Christ, the future Seed, who was promised to them, sacrificed with one another, called upon God and thanked Him. And so they were always happy (where they could) to be with and with one group; although they also otherwise contemplated and prayed to God's word and promise alone.
8) And because we often read in the holy scriptures that also some man's prayer was very powerful, as, Gen. 18, 23. ff., where Abraham prays to God for the people of Sodom and the surrounding cities, and takes and wins him so far that he, where also only ten righteous people would be found in it,
And Christ makes another and stronger promise, Matt. 18:20: Where only two or three come together in his name, he will be in the midst of them, and if they are one with one another in supplication, it shall be done for them of his heavenly Father. etc. How much more shall a whole congregation of Christians be comforted by this promise, if they pray one with another in Christ's name? And if no other fruit followed, this would be more than enough, if there were two or three of them, or a whole group of them, that Christ himself would be present with them. God the Father and the Holy Spirit will certainly not remain outside, and the holy angels will not be far away; but the devil with his infernal multitude will not like to be near.
9. Let this be said at the beginning of the gospel of the Sabbath, how and for what purpose and in what way we Christians are to use it, namely, to come together at the time and place when we are one, to act and hear God's word, and to present our and other common and special needs to God, and thus to send a strong and powerful prayer to heaven, also to praise and glorify with one another God's good deeds with thanksgiving; which we know to be the right worship, if it is heartily pleasing to Him and He Himself is present; that we are not allowed to build Him a special church or temple at great expense or burden, and are not bound to any place or time by necessity, but that He grants us the freedom to do so when, where, and how often we can, and to unite ourselves so that, as we are otherwise obligated in the whole Christian life to use our freedom in such outward things in love for the service of our neighbor, so also in this we may keep one accord and equality with others.
(10) Secondly, we see how Christ reproves the blindness of the Jews, and puts to shame those who would reprove him, and teaches them from their own example how to use the Sabbath in liberty according to our need and that of our neighbor. For here they begin to quarrel with him about his keeping the Sabbath.
They blame him for breaking the Sabbath and think that they have done it very well. Just as they did before in the 13th chapter of Luke, v. 11 ff, Christ heals a poor woman, who has been bent over for eighteen years, in the synagogue on the Sabbath; the head of the synagogue, or, as we say, the priest, also begins and says to the crowd, "There are six days in the week on which one should work"; on these days you should come and be helped, not on the Sabbath day, on which one should celebrate and not begin anything; with such a sermon he has very much scolded Christ, to whom he is not allowed to speak in private.
But he also gives him a right answer, so that he and his companions turn red and are silenced, v. 15, 16: "You hypocrites, there is not one of you who does not untie his ox or his donkey from the manger on the Sabbath day and lead it to the watering place when it thirsts; and I should not untie this woman, who is Abraham's daughter, from her bond, whom the devil has bound all eighteen years? Again he says: "What man is there among you whose ox or ass falls into a well and does not pull it out on the Sabbath day? I would gladly say to them in our coarse German, "You yourselves are coarse oxen and donkeys, and coarser than those you dissolve, and you may well let the donkey overread you and the ox lead you to school; for he can teach you finely that you dissolve him when he thirsts, and give him to drink on the Sabbath, or lift him out of the well if he falls into it, so that he does not perish. Can you not understand nor learn how much more necessary it is to help a man when he needs it? but are so rude that you forbid to help a man in his need, when you yourselves would not leave your cattle unhelped in their little need. For your ox or cow would not die of thirst if you did not water it on the Sabbath, and yet you think you do not have to let it suffer thirst for the sake of the Sabbath; so consider the need of a stupid animal much greater than that of a man who is your neighbor, made in God's image, and so dear to you that God has commanded you to love him, since he is your neighbor.
Says Matth. 22, 39: "You shall love your neighbor as yourself."
(12) Dear one, put it on the scales and in the account according to God's word. You think it is a great mercy, so your cattle thirst and should not lead them to watering: And you are such a devil, who leaves a man, to whom you owe all love and friendship, even your own life, according to God's commandment, lying in his distress; and you still want to be justified in it, and punish me, who help a sick person, when you would like to be helped on the Sabbath, if it were necessary for you, and would not like it here, nor consider it good, if your neighbor left you in distress and disputed much about the Sabbath; as thou doest now against thy neighbor, and wilt be reproached for it as a great saint, and hast already kept the Sabbath; yet understandest not what the Sabbath is, and how it is to be kept; that even thy cow and ass are wiser here than thou scribe, who teachest thee what thou oughtest to do against them in trouble (much more against thy neighbor).
(13) But such are the hypocrites, who neither know nor hear of the gospel, and suppose themselves to be masters and teachers of all the world, and yet are the most blind and unintelligent. And look at me, that these, with whom Christ has this quarrel, were just the priest and Levite (or even of the same fellows), of whom Christ said Luc. 10, 32. ff., who passed by the wounded man lying half dead on the road, left him half dead, and as much as was in them perished in his distress. This must certainly have happened on a Sabbath, when they wanted to go to their service, and had good reason to leave the wounded man lying there, saying, "God forbid that I should attack this one today; I must not defile myself now, nor miss my service. As the rest of their whoremongers still do today, who may not roast an apple on their Sabbath, much less reach out a hand to a poor person in his need (especially to a Christian), much preferring to help because all Christians are beaten to death: but
As for their hatred and envy, as well as usury, oppression and scraping of Christians, they have no conscience at all, respect neither the Sabbath nor God's commandment, so that where it is a matter of their own advantage, they do not let a chicken or a goose perish for the sake of the Sabbath (which they pretend to keep so strictly). And summa, they are the very children of the pious saints (although they themselves do not yet know where they are from because of their blood), whom also the prophet Isaiah Cap. 58, V. 4. They are much worse, who are always thirsty for blood against Christ and his Christians, and yet pretend to be very serious about serving God by celebrating the Sabbath; yet they themselves see that their worship, priesthood, temple and Sabbath are over and nothing more.
(14) Therefore it befalls these hypocrites that they must become ashamed and publicly disgraced before Christ. So it shall be with those who want to master and reproach Christ, the Son of God, that they catch glory in him, and are recognized as more mad and madder than an ox or an ass, because they hold such unreasonable animals more and higher than a man. And so they are rightly and grievously overpaid by Christ, that for their honor and mastery, which they sought in him, they publicly disgrace themselves before everyone.
(15) Therefore learn here from Christ what is the right understanding of the Sabbath, and how to keep the difference between the outward observance of the Sabbath, as to time, hour, or place, and the necessary works of love, which God wills to be kept at all times, hours, and places, where necessity requires; that it may be known, as he elsewhere says, Marc. 2, 27, that the Sabbath is ordained for man's sake, and not man for the Sabbath's sake, and thus man is master of the Sabbath, and needs it according to his or his neighbor's need; so that he can keep this and other commandments of God without hindrance. For the right opinion of the third commandment
is actually this, that one should use the Sabbath to hear and learn God's word, as one should keep all other commandments both against God and one's neighbor, and also serve and help others through love.
16 The hypocrites know nothing of this difference and can know nothing of it, because they only consider the outward work of celebrating the day in this commandment and consider it necessary, and yet, if it is useful or necessary to them, they themselves do not keep it: they do not want to leave their ox or donkey unwatered; but they pay no attention to their neighbor's need. They will keep the commandment so strictly that they will not reach out their hand to anyone when they see him in need of their help. And here the ox or the ass must go before the neighbor, and not be called breaking the Sabbath, which they do in it: but if they should serve or help their neighbor in his need, or if they see such things done by others, they must have profaned the Sabbath and dissolved it; as elsewhere in the gospel they say of Christ, How can he be of God that dissolves the Sabbath? Joh. 9, 16.
17 But we know by the grace of God how this commandment of the Sabbath is to be understood; for it reads thus, "Thou shalt keep holy the Sabbath or feast day." Here listen to the words: What does sanctify or consecrate a day, hour, or week? Not, of course, as the Jews and our foolish saints dream, to sit idle and do nothing; but, first, to do something about it, that there may be a holy work, which is due to God alone, namely, to preach God's word purely and holy before all things; not like these scribes and Pharisees, who falsify and pervert God's commandment, because they hold even an ox or cattle better than a man. Likewise, that the others hear and learn God's word, and help that it be preached and kept pure. This is rightly keeping a holiday, and consecrating or sanctifying the place or church; as we consecrate (praise God) this house. Yes, this preaching ministry is the sprinkling, which we all should take hold of at the same time, to bless and sanctify ourselves and others with it.
18. secondly, that we should take God's word, as
We take the words we have heard into our hearts and sprinkle them on us, so that they may bring strength and fruit in us, and we publicly confess them, intending to remain alive and dead.
(19) Third, when we have heard God's word, that we also bring up a common incense before God, namely, that we call upon Him and pray with one another, which we know is certainly pleasing and acceptable to Him (especially in a common assembly); and that we also unanimously praise and thank God with joy for all His benefits, temporal and eternal, and all the miraculous works that He does in His church. And so everything that happens in such a gathering of the whole congregation or church is holy divine business and work, and a holy Sabbath, so that both God may be served rightly and holy and all people may be helped.
020 For that I preach, when we come together in the church, is not my word nor my doing, but is done for your sakes, and for the sake of the whole church; without there being any that speaketh and leadeth the word by the commandment and consent of the others, who, hearing the preaching, confess the word, and so teach others also. So that a child is baptized, this is done not only by the priest, but also by the godparents as witnesses, indeed, by the whole church. For baptism, like the word and Christ himself, is a common good of all Christians. So also they all pray, sing, and give thanks together; and there is nothing here that any one has or does for himself alone, but what each has is another's also.
(21) Behold, thus the Sabbath is rightly sanctified, and God is rightly served for our blessedness; and even so the neighbor is also served by teaching and prayer, which is the highest service and benefit, by which he is eternally helped. After that, when you come down to the other table, which especially concerns our neighbor, that you also help him in physical need and where you see that he needs your help. For God has also commanded such things, and his commandment shall not be
The commandments are to be kept only apart from the Sabbath, but at all times and at all hours, so that the church ministry of God's word and prayer is not interfered with. For even in the commandment, "Thou shalt keep holy the feast day," the works of charity and other commandments are not forbidden or restrained, but only those by which the preaching of the divine word and prayer are hindered.
(22) So in this commandment of the sabbath day is the whole law understood, that the other commandments should not therefore perish and be dead. When I see my neighbor in distress and in danger of his body and life, I do not go over to him, as the priest and the Levite did, and let him lie down and perish, Luc. 10:31. Thus, just by pretending to keep the Sabbath pure, I become a murderer of my brother; but I serve and help him, as the Samaritan bandaged the wounded man and laid him on his animal until he brought him to the inn. Thus we see that our Lord Christ Himself did, and with His example taught us to do. For as the history of the Gospel shows, this was his way, that he commonly went into the synagogues (which were like our parish churches) on the Sabbath, and there preached a sermon to the multitude who were praying and singing psalms, and there, when the sermon was over, or afterwards, when he was summoned by someone, healed over tables the sick who were present or brought to him. These were his good works and alms, that he threw around the beautiful part of the salutary doctrine and gifts of health, and in addition gave forgiveness of sins and God's grace to all who sought it from him; as he still does today in his church by the same preaching ministry that he himself led.
(23) On the other hand, there is nothing to be seen in these hypocrites who reproach and punish Christ for not keeping the Sabbath, but only the contradiction of this and the other commandments, both with their doctrine and life. For first of all, they do not teach rightly, pervert God's commandment, teach neither to pray nor to give thanks to God; indeed, they teach to slacken the right works of love toward one's neighbor, to help him both spiritually to the kingdom of God and physically in his need.
If they themselves do such works on the Sabbath day (and are justified in doing so), when they meet their own needs and serve their bellies. As that they do not let their oxen and donkeys, if they thirst or fall into a pit, suffer distress; item, that they slaughter oxen, calves and sheep on the Sabbath day (as Christ says elsewhere, Matth. 12, 5.) and prepare them for sacrifice, and teach the people that they only bring them many such sacrifices, 4 Mos. 28, 9. If this is not also done by hand, ask a butcher about it. And they do this not for the sake of God, as they pretend, but for the sake of their belly and pleasure; as they themselves testified that they ordered sheep, oxen and doves to be sold at the great feasts in the temple, so that only the sacrifice would be much offered to them. Otherwise they could have said to the people, as the chief of the synagogues said, Luc. 13, 14: "There are six days in the week", on which you bring and prepare your sacrifices, and not on the Sabbath day.
24. So we have also done so far under the papacy, that I can well set myself as an example, who lived more than fifteen years in pure idolatry and blasphemy, in unbelief in God, and false trust in the dead saints, whom I called, item, on my masses and monastic life; I would have condemned, persecuted and put to death (as they are doing now in their hardening) even pious innocent Christians, who did not want to praise such idolatry, thinking that they were doing God a great service, while I always kept my daily services and celebrations in the church with great devotion. But now God has graciously delivered me from this, and given me to see that this is vain deception and ungodliness, and that the whole papacy is nothing else nor better, neither vain such rude teachers and disciples, who belong to the school of oxen and asses, nor are they worthy to be compared to them, for they are not yet as good as the Jews, who kept their Sabbath, which was commanded by God. But these have nothing for themselves, but their own fictitious humanity and self-chosen
Works and lives that lift them far above God's command.
(25) For besides their idolatry and ungodly doctrine, which they daily profane and blaspheme, they regard not any work of love toward their neighbor; yea, they would rather let any man die and perish in his affliction, than stretch out their hand unto him. And they are so diligent here that they could not do a hair's breadth contrary to their own ordinances, rules and orders; just as the Jews were not allowed to pour a little mustard over a mustard on the Sabbath, thinking that they were doing wrong, because they should leave the works of their own invented worship in order or neglect them for the sake of their neighbor; They have no conscience that they not only leave their neighbor unhelped, but also deceive him with false doctrine and cheat him out of money and goods, so that they can fill their bellies and have enough of everything, and not let anything go to waste on them; they pretend that they must defend these as church goods and not let anything happen to them, so that God or their neighbor may have it their way.
(26) Such perverse, foolish saints, even more foolish than oxen and asses, are also Mahomet's crowd, Turks, and all the like, who do not hear and accept Christ. Therefore, we should praise and thank God that we hear and have His word purely and loudly, know how we should behave towards God and our neighbor, practice right worship, and lead our whole life rightly in all things. And we should call upon God with earnestness, asking Him to keep us in His word, in the right faith and in the true sanctification of the Sabbath.
(27) That is enough of the first part of this gospel, the Sabbath, which teaches us how to keep it holy, that we are not bound by time, place, house, or persons, but take and use them according to our opportunity and need, to hear God's word with one another, to pray with one another, and to give thanks. This is best done in a gathering, when we come together for the sake of it alone, and our hearts and minds are less distracted, nor otherwise, when each person has to pray for himself or with others.
has to do. Therefore, this Hans should also now be consecrated, not for his sake, but for ours, that we ourselves may be and remain sanctified by God's Word, so that we may also help to maintain and extend the same, which God has graciously given us. Follows:
The other piece.
The other part of this gospel is a sermon that Christ says against those who were told to sit on top etc. Which, though it does not seem to be a special doctrine, yet it was necessary to punish the hypocrisy and false understanding of the Jews, who thought that their holiness and worship was only to be exalted, and to be esteemed and honored above others. And just as they perverted the commandment of the Sabbath, which they celebrated for the sole purpose of being thought holy, and thus served not God according to His commandment, but themselves, so they also do in their outward state and nature before the world. They do not direct it to serve God or their neighbor, but only to elevate themselves; they read the Scriptures and Moses with blind eyes, as if it were not commanded that they should take care of the poor and lowly, to serve and help them, but only that they should sit on top on the Sabbath and become lords on earth. As they also still think that their law brings it, that they should be lords over the Gentiles and we should be their servants. Just as the Turk also believes and holds that he must be lord of the world, and with his Mahometists and Mamelukes, dressed in gold and silk, flaunt himself as vain lords and noblemen; but we must go barefoot as their lowly cowherds and lie under their feet. They think that they are doing God a great service, John 16:2, and that when they have done so, it is a sign that God is their friend and is holding on to them, just as our Antichrist, the pope, also sought and taught this.
(29) So also these hypocrites' preaching and doing was all directed to be held great and glorious by everyone, and free against their neighbor.
They wanted to be ruthless and hopeful, and wanted to do right by them, so they made a different Moses and law, just as they made the Sabbath different from what God had commanded them. Therefore the Lord also had much to do with them in this matter; as he also cries out against Matth. 23, 13. ff. Woe to them, and tells his disciples in v. 6 to beware of the Pharisees and scribes, who like to sit on top in the schools and like to be greeted etc.
(30) Now how do these two rhyme together? Sitting on top is not right, and yet it is also right? for it is not forbidden, and Christ himself, as follows in the text, thus says: "If you are loaded, sit down at the bottom, so that he who loaded you may make you sit up there. How then does he say that one should not sit on top; and yet he also says that he who sits on the bottom should be seated on top?
Answer: Here it stands on the word "choose", so the text says: "When he saw them choosing to sit on the top"; just as they are punished above from the Sabbath in that it is said: "They stopped on him. It must have been both sitting on top and on the bottom. For (as I have said above) we cannot make and set apart for every one a place or place, time, temple, or chapel in the church. So also we cannot all be princes, earls, preachers, nobles, burghers, men, women, masters, servants; but there must be various ranks among ourselves, and each one has enough to do in his rank. So we should not and cannot all sit equally above or below. And the difference must be so ordered by God that he who is of high rank also sits higher than the others; and it should not be that an earl sits above the prince, the servant above the lord. So there must also be a distinction among other estates, citizens, peasants etc.
32But it behooves thee to understand rightly this opinion and words of Christ, and to know that thou art of a higher estate, or otherwise above others, which God hath given thee; but not to gloat over such a gift, and to exalt thyself above all things.
Hermann, as if you were better in the sight of God than others; but God has commanded you to go down with it and serve your neighbor. As that I am a preacher, God has given me the grace to do so; but in addition He has commanded me not to exalt myself with such a gift, but to go down and serve everyone for his salvation; as Paul says in Romans 15:2, 3: "Let every one of us so place himself that he may not please himself, but his neighbor for his betterment; just as Christ did not please Himself" etc. So he has made others princes, lords, nobles, rulers, scholars, and given them dominion, authority, honor, high understanding, etc., and wants them to be held in honor and placed above all: but so that they do not therefore exalt themselves above all. As they sin most with pride and courtliness, especially at this time, when it is all overpowering with defiance and insistence among the noblest, then also with coarse peasant pride among others.
Therefore, if you have the gift from God, that you are mightier, higher, more learned, nobler than others, think that He has commanded you to serve others with it; if not, know also that a poor shepherd boy, who is nothing compared to you in gifts and prestige before the world, is much greater before God and angels and will be lifted up to heaven, but you, with your beautiful, high honor and adornment, will be cast into hell. For God has not only created princes, counts, nobles, and scholars, nor invited them to His kingdom, and whoever is a Christian is as good to Him as the other; as our faith says: I believe in God, Creator of heaven and earth. Therefore, do not think that you alone must sit on top, or that no one may give way to you etc. For the God who made you a lord, ruler, doctor or teacher, is also the poor beggar's God, at your door, and his eyes are as fixed on him as on the greatest lord or prince on earth. And summa, you sit above, or in the midst, or even below, faith makes it all the same, saying: We all believe in One God, Creator of heaven and earth etc. Therefore, no one has cause to oppose the other.
But let him who is the highest take to heart this teaching of Christ, that he exalt not himself above others, lest he be brought low with shame; but think: The God who made me a prince has also made my subjects, that I have nothing better in him than the least peasant in the land. Yes, if you want to be proud and hopeful in your lordship, with contempt for others, then God will take a peasant servant who walks in humility, and will look upon him favorably and exalt him above all emperors and kings; as he did with Joseph, David and Daniel. etc.
(34) Yea, sayest thou, then ought I not to be a king, prince, lord, doctor, or anything above others, nor to sit above? No, not so either; but be and remain what you are, and do what you are commanded to do, and what your station brings with it; but see to it that you are not proud nor exalt yourself before this Lord, who has invited you and others. For he suffereth not that any man exalt himself: but whom he exalteth and exalteth, he exalteth with a good conscience and honour. And though one is set in a higher place and estate, yet before him they are all like his dear guests, who keep his word and command, so that here every maid has the glory that the most glorious empress or queen has; for she can say: I believe in the same God, and am baptized in his name, call upon my Lord Christ. If I am not a noble woman or a rich citizen, what harm is that to me? I have just as much before God as they have. And if I am faithful and humble, if I am content with my lowly status, then I know that God looks upon me and can well leave the great empress sitting.
(35) Therefore no one among Christians has to complain that he is poor or of low estate. Dear one, if you do not have as much as a king or a sovereign, a crown of gold, power, goods, honor; yet you have the same God, Creator of heaven and earth, the same Christ, baptism and his whole kingdom of heaven; as St. Paul says of Christians that they "have nothing, and yet have everything"; for "all things are yours," he says in 1 Corinthians 3,
22. 23. "But ye are Christ's; but Christ is God's." Therefore you are rich and happy enough under this Lord, so that no emperor can have more than you. But stay in your position, and be content to sit above or below, and beware of exaltation, lest you think, Because I am a prince, noble, learned, mighty, I alone am to be looked up to and exalted; but thus say, Keep me, O heavenly Father, from the hope; for I know that the least husbandman can be better in thy sight than I. etc.
36. Behold, God thus makes one nature and equality in the great inequality of the various estates and persons that He Himself has ordained, as they must be in this life; But so that each one may hold his office and do the work he has been commanded to do, as such a state requires, in the humility that makes all states and persons equal before God, as he created them all at the same time, and that one is as important to him as the other, that no one should boast before God and distinguish himself against his neighbor because he is in a higher state: but know that if he does not remain in humility in his high estate, he will sin much more grievously and be condemned much more deeply than others.
37 Again, although the persons are both equal before God in great and lowly positions and have everything of one kind, as today's epistle Eph. 4:4, 5 says: "One body, and one Spirit, One Lord, One faith, One baptism" etc.; nevertheless, it is not true, nor does it count for anything, that the farmhand behind the plow, or a maid in the house, would drive up and say to lords and wives: I am as noble and as good in the sight of God as you are, therefore I must not be subject to you nor obedient to you. etc. As now, unfortunately, it has also become quite common and out of hand that even the lower classes want to overpower the upper ones; as, the lords of the nobility their lords and princes, yes, also servants and maids their landlords and wives, with all courage, especially when they see that one needs them. This is not the right of any Christian, for it is contrary to this rule and teaching of Christ. Because it is forbidden to the higher classes that no one should show pride and defiance against the lower classes.
The only thing that is forbidden by God is to practice it in lowly and subordinate persons.
This humility belongs to a Christian as one of the most noble and necessary virtues, which is also the most noble bond of Christian love and unity (as St. Paul says again in today's Sunday epistle, Eph. 4:3).), that he not puff himself up and exalt himself in his office or position above and against others, though he be more than others; but know that in this he is to serve his Lord, like others, who has given to each his office and work, and will himself draw him forth as a dear guest in his kingdom, and set him at his table, if he faithfully serves in the same. For he must have many and various offices and ranks, therefore he also gives various different gifts, and makes it so that always one needs the other, none can do without the other. What would princes, nobility, rulers be, if there were not also others, as, pastors, preachers, teachers? item, who build the field, craftsmen etc.? For they would not be able to teach and do everything on their own.
(39) Therefore let no man look to himself alone, but let every man cast his eyes toward heaven, and say, God hath created all ranks; and there is none least in his sight, neither he that is proud nor hopeful, neither is there any better than he that casteth himself down to the lowest. Thou mayest be of high estate and great office; but if thou shalt give account and answer for the gifts which thou hast received, thou shalt not fare so well as a poor shepherd boy. As I myself have known some great doctors, who were considered lights of the world and were held in great esteem by lords and princes, who, when the hour came for them to die, began to say: Oh, Lord God, who would have been a poor shepherd etc. Yes, if you had said this from your heart before, when you were in great honor and dignity, and had thrown yourself down like this, God would have said to you: Friend, you are sitting at the bottom, come up here etc.
40 For this reason he ordains and gives many offices, and Christ, the Son of God, who sits at the right hand of the Father, many offices.
so that he may test us to see whether we will fear him and serve him, and let us down all the more. For this humility (as I said) he wants from us and is due to him. If we do not do it in this life, we will finally be brought down too heavily in death. He wants to have all ranks and persons at the same time, and to provide for them all as his guests, to set them apart and honor them, so that no one may complain about them; only that everyone may be content with what is his own, and not exalt himself above others, even though he is much higher and greater before the world than others.
Christ, the Son of God, was also high and noble, and yet he made himself equal to us poor men, even humbling himself among all. A woman must be a woman, and cannot be a man; and is also God's creature and a divine estate, that she should bear children, wait on them, and bring them up. So I am a man, created for a different office and work; but should I be proud and say: I am not a woman, therefore I am better before God? and not rather praise God that he created both the woman and me also through the woman, and placed me in this my position? What unchristian thing is it that one should despise another because he sees him in another state, or do something else than he is and does? As now, among the nobles, one often gives up another for evil causes, one calls another a scribe, and may murder one another for it; much more do they do it to other poor pastors, preachers, or lowly people. Be careful and beware of this saying Luc. 14, 11: "He who exalts himself will be humbled. For God will not and cannot suffer such pride and arrogance. For what do you have that you are so proud of? what do you have of yourself? And is not another as much God's creature as you, be he who he will? He will not despise them; for he that despiseth his creature despiseth his Maker also, saith Solomon, Proverbs 14:31, 17:5; and he that despiseth a state despiseth him that is the Lord himself.
Therefore, if you would not look at anything else, you should not shy away from God.
spare thyself from it. But if you despise him, know that he can despise you again and make you despised, and will bring you down, however high you sit. For thou hast herewith charged upon thee not a man, but the majesty in heaven. If a worldly prince had commanded an office to one at court, and another wanted to mock, revile or murder him for it, you should see whether the prince would suffer it from him. What would you do, nobleman, if someone else deliberately sneered at you or insulted one of your servants? As hard as you hold on to your dog, horse, or crippled servant, so hard does God hold on to His creatures.
43. Therefore, although another's station is inferior to yours, know that it is also created and ordered by God. Again, know that you are also placed in your station to lower yourself and serve others, as a nobleman serves his lord in court or in the field, servant and maidservant to their masters and wives; and do this for God's sake. To do so would be to be rightly brought low, or humbled, as Christ calls it; but God would in turn exalt you and lift you up in the sight of all the world, with all honors.
44 Let this be said enough about the gospel for the dedication of this house. And now, dear friends, you have helped to sprinkle it with the right holy water of God's word, so now also take up the censer with me, that is, for prayer, and let us call upon God and pray: first, for his holy church, that he may hallow his holy word among us and spread it everywhere; also that he may keep this house pure, as it is now, praise God, consecrated in sanctification by God's word, so that it may not be desecrated or defiled by the devil with his lies and false teachings; Then also for all regiments and common peace in German lands, that God would also graciously preserve and strengthen the same, to ward off the devil and his court servants, popes, bishops and papists; as is necessary for a strong prayer. For it is a great plague to have such disunity and the evil wiles of the
Devil and his crowd see and suffer. Finally, also for our dear authorities, the sovereign and the whole dominion, and all estates, high and low. Rulers or subjects, that they all honor God's word, thank God for it, preside well over their office, be faithful and obedient, show Christian love toward their neighbor. For this is what God wants from all of us, and this is the right incense of Christians, to pray earnestly for all these needs. Amen.