First sermon.*)
Of the history and fruit of the Ascension.
From the history writes St. Lucas
Apost. 1, 1-11.
I have spoken the first, dear Theophile, of all that Jesus began both to do and to teach, until the day that he was taken up, after he had commanded the apostles (whom he had named) by the Holy Spirit, whom he had manifested alive after his passion by many things; and he was seen among them forty days, and talked with them of the kingdom of God. And when he had gathered them together, he commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which ye have heard (said he) of me. For John baptized with water: but ye shall be baptized with the Holy Ghost not many days hence. And they that were come together asked him, saying: Lord, wilt thou at this time restore the kingdom to Israel? And he said unto them: It behooveth you not to know the time or the hour which the Father hath reserved for his power: but ye shall receive power from the Holy Ghost, which shall come upon you: and ye shall be my witnesses in Jerusalem, and in all Judea and Samaria, and unto the end of the earth. And when he had spoken these things, he was visibly lifted up, and a cloud took him away from before their eyes. And as they looked after him toward heaven, behold, there stood by them two men clothed in white, which said also, Ye men of Galilee, why stand ye looking toward heaven? This Jesus, who is taken up from you into heaven, will come as you have seen him go into heaven.
*) Held publicly in the parish church, 1534.
Of the fruit of the Ascension, the prophet David writes
Psalm 68:19.
You have gone up on high and caught the prison, you have received gifts for the people, even the apostates, that God the Lord will nevertheless remain there.
1. on this feast the article of our Christian faith is acted, where we confess that Jesus Christ, Son of God and Mary, our Lord, has ascended into heaven and is seated at the right hand of God. This is why this feast was instituted, that we should preach, hear and learn the article in faith, so that we may always remember the joyful ascension of our Lord and Savior, so that it may never be forgotten among Christians.
2 Now it is written in the Christian faith that the Lord's ascension is not our doing or work, but is an article to be believed. Therefore all Christian feasts, which we keep in the church, are made to present faith to us, and to be celebrated and preached for the sake of faith. Just as it is not my work, nor the work of any man, that the Son of God was conceived by the Holy Spirit, born of the Virgin Mary, so it is not my work that Christ rose from the dead, ascended into heaven, and sent the Holy Spirit. Therefore, whatever feasts of Christ are kept in Christendom, each feast holds us to an article in the faith, and not to our deeds and works, as the symbol or confession of faith testifies. And this comes from the fathers, who in the first church ordered that such feasts should be kept so that the Christian faith would be practiced, practiced and preserved among Christians, so that Christians would not become mere saints of works. But it helped as much as it could. For even though such festivals have been held, such a church, which has dealt only with the works of men, without faith in Christ, has been torn down more and more every day. The dear fathers meant well and decorated the articles of faith with festivals, songs and ceremonies.
and adorned: but it turned out badly; and they themselves did not see that they were directed to works of men, in that they wanted to drive and maintain the faith in Christ.
(3) Now it is true that the preaching of faith is a very sweet, sweet preaching; but a subtle, high and perilous preaching, especially to carnal hearts. For when one preaches faith, it is preached of vain grace. As when I preach the first article in faith, that God created heaven and earth, or when I preach the second article in faith, that God sent His only Son to earth, and caused Him to suffer and die, etc.: these are all works of God, given and bestowed upon us by grace. Now when one preaches such goodness and grace of God, crude and carnal hearts are drawn to it, and, as St. Jude says, they draw grace to their own will. But if one does not preach faith and grace, people fall on their own works and must finally despair. Therefore, the way it is done is not right in the "wicked" world.
4. so it went St. Augustino: Since he preached the article of forgiveness of sins, and praised God's grace highly, and taught that man would become righteous and blessed by the grace and mercy of God, acquired and promised through Christ, without all his merit and worthiness; as all festivals of Christ teach and testify: He heard from the Pelagians that they blamed him for being a harmful teacher and preacher, who could do nothing more than to make people lazy and to prevent them from doing good works and reaching perfection.
of the forgiveness of sins and grace help people to come to the right perfection.
5 Today we are also in the same situation. Because we preach the faith in Christ, the papists go to us, blaspheme us and say: We forbid good works, we preach too sweetly, people become lazy and lethargic through such preaching. And it is true. There are many among us who understand the preaching of the Gospel in such a way that they think they are not allowed to do anything good, to suffer anything, to give anything, and they freely say in public: "What good works are we allowed to do? The grace and forgiveness of sins will help us. As I myself have known one who has now died, who said, "Even though I am up to my ears in sins, grace is so great that my sins do not harm me. There are many such people who accept the preaching of faith in such a way that they think they can do whatever they want. They become insolent and presumptuous people. And it seems as if it were the fault of the gospel that this is the kind of preaching that allows people to do as they please.
(6) So it is not right on either side, on the right hand or on the left. If one preaches the consolation of faith, the people become rough and wanton; but if one does not preach the consolation of faith, the poor consciences are filled with fear and terror. They seek help and advice from the dear saints, go from one place to another to ask for indulgences, offer masses, as was done in the papacy. But more injustice is done on the left than on the right. For even though it is unjust and bad that the false evangelicals, who are lax and lazy, so shamefully misuse the sermon of grace, they do not impute such great idolatry and false worship as the works saints. On the right hand there is laxity and sloth, but on the left there is idolatry; as can be seen in the case of King Ahaz. Our Lord God punishes him with many plagues, so that the land is almost desolate. But what does it help? The more he is beaten and plagued, the more idolatry he creates. And as we have seen in ourselves under the pope
When pestilence came, we sought help from St. Bastian, who was supposed to drive out the pestilence, and we offered masses. For the need was there, and we would have liked to be rid of the pestilence. If we were overtaken by dire times and poverty, St. Anne and St. Erasmus were our emergency helpers; they were supposed to help us out and make us rich. If war came, St. George was called upon to help us. If we were in water and sea distress, St. Christopher was our god. So it goes all the way: as soon as the consolation of faith is silenced, it rains and snows with idols who cannot help.
(7) Therefore it is the same: if one preaches faith, people become lukewarm, do no good, serve no one, and help no one. But if one does not preach faith, the hearts become frightened and despondent, and set one idolatry upon another. Do what you will, but it will not help.
(8) But one should and must preach the faith in Christ, however it may be. I would much rather hear it said of me that I preach too sweetly, and that my preaching hinders people from good works (although my preaching does not do this), than that I should not preach the faith in Christ, and that there would be no help nor counsel for the stupid, anxious consciences. For this I see and experience: when a man is lazy and slothful, he boasts of faith falsely and says: He relies on the grace and mercy of God, which will help him, even though he is already in sin; as soon as the leg of the journey comes over him, it is found that he has never really grasped and believed in the grace and mercy of God; so that one will have enough to do with him, that he will be judged and comforted, whether he has not already caused particular idolatry. But when the sermon of faith has gone out, and a heart is completely flooded with sadness, there is neither help nor counsel. If you then say something about grace, such a heart answers: You preach to me much about grace and mercy; but if you should feel what I feel, you would speak differently. Thus goes a frightened, desolate
Therefore the heart; as I myself have heard some speak thus, when they were comforted.
(9) Therefore, I would like the preaching of faith in Christ to remain in the pregnancy and not be forgotten. It is a sweet sermon, because it is full of joy, comfort, mercy and grace. But I must confess of myself that I have not yet grasped it sufficiently. We must let this happen, that some of us make vain certainty and presumption out of it; but others, as the saints of works, blaspheme us about it, and say, We make men lazy, that they come not to perfection. Christ himself had to hear that he was the companion of tax collectors and sinners, that he was breaking the Sabbath etc. We will not have it any better.
(10) Therefore this feast is not badly a sermon of the history of the ascension, for the sake of the Lord Christ; but a sermon of faith, of the power and fruit of the ascension of Christ, for our comfort and good: yet so that we should not become lazy from the sermon, as carnal men do; but use it rightly, not as a cover for wickedness (as St. Peter says, 1 Peter 2:16). Peter, 1 Petr. 2, 16), lest we boast in vain, saying we believe, and yet believe not. Therefore, at this feast we are to learn both the history and the fruit of Christ's ascension.
The history clearly describes St. Lucas how Christ gathered his apostles and disciples in Galilee and commanded them how they should behave. And after such command he ascended visibly, and a cloud took him away from before their eyes, and he ascended into heaven, and sat down at the right hand of God. This is the history recently. It can be seen as if this had happened for the sake of the Lord Christ alone, and not for our sake. What does it help me, we think, that he ascended to heaven and sits at the right hand of God? I am nevertheless here on earth in all kinds of tribulation and misery. And it is true that if history remains bad and nothing more comes of it, history itself does not help me.
But the prophet David and the apostles do not leave it badly with the history, but drive the power and fruit of the history, and show why and for what Christ ascended to heaven. St. Paul preaches a beautiful, glorious sermon on this, Eph. 4, where he introduces this saying from the Psalm, and says v. 8, 9, 10: "He ascended on high, and led captivity captive, and gave gifts to men. But that he ascended, what is it but that he first descended into the lowest parts of the earth? He who descended is the same who ascended above all the heavens to fill them all. But David is the Master from whom St. Paul took it. He prophesies of his Son, our Lord Jesus Christ, long before he is born, how he is to rise from the dead and ascend to heaven, and describes his ascension in such a way that he indicates what kind of ascension it is and why it should happen. First he tells the history; then he tells why and for what purpose he should ascend.
13 He touches history when he says: "You have ascended on high. Now he speaks in the place of Christ, who will take and establish a new and eternal kingdom. Therefore he wants to say that Christ will ascend on high to take and establish his new and eternal kingdom. This belongs to history and is also necessary to know. For with this the kingdom of Christ is clearly and actually distinguished from all other kingdoms. Christ's kingdom is clearly and actually distinguished from all kingdoms on earth. Worldly kings do not ascend to the heights when they want to conquer their kingdoms, but remain on earth. The king of France, the Turkish emperor, and other kings do not ascend above the clouds when they want to seize and possess land and people, nor do they reign above the clouds in heaven; but remain here on earth, reigning on earth in this earthly kingdom. As soon as they depart from this earth and ascend, their kingdom and rule will come to an end. But my Son and Lord, says David, is such a king, who goes up from the earth to heaven, and sits at the right hand of God, and reigns on high.
Other kings set their throne in castles, cities, lands and people on earth: but this king sets his throne on high at the right hand of the divine majesty in heaven, there he reigns forever; as also the 45th Psalm says v. 7: "God, your throne abides forever and ever."
14 The prophet David foresaw this in the spirit long before, that Christ would be such a king, and would occupy his kingdom above the clouds on high. Therefore he prophesies that he will not make him a temporal king on earth, as the Jews and the apostles hoped before the ascension, and as the pope would like to have with his own, who boasts that he is Christ's governor on earth. But Christ does not need the pope as a governor. If he wanted to have governors on earth, then emperors, kings, princes, judges, and executioners would be well satisfied, and he would not need the pope at all. But his kingdom is not of this world; therefore he has no need of a governor. He rules in heaven and earth over all creatures, but he is not an earthly king and has no earthly kingdom.
(15) Therefore the kingdom of Christ is to be distinguished from all other kingdoms on earth. The other kings are kings on earth. But Christ is a king on high, that is, he does not reign earthly on earth, but is a king in heaven, where God himself is king. But you must understand that the Father's kingdom and the Son's kingdom are not two kingdoms, nor the Father and the Son two kings; but there is One kingdom and One King, without the Father having commanded the kingdom to His Son Christ to reign until the last day. After that the Son will hand over the kingdom to the Father, and God will be all in all, 1 Cor. 15, 28.
(16) In the sight of God all things are clear and evident, but in our sight they are dark and covered up in the Word, so that we may hear, believe and hope. In the resurrection of the dead, however, the covering will be removed; there we will see everything publicly that is offered and given to us here in the Word, and what we have heard in the Word and grasped with faith. Here we see, grasp and feel it
but hear it alone, as it is presented to us in the Word, and grasp it with faith; but there we will see it, grasp it, and feel it. And this is what is said of history, in which it is shown what kind of king Christ is and what kind of kingdom he has.
(17) Of the power and fruit of Christ's ascension David preaches beautifully and gloriously. Do you want to know, he says, what Christ ascended to? I will tell you. For this purpose he ascended on high, that he might take prison captive. These are short words. But with these short words he grasps heaven and earth, and all that is within. "He has captured the prison." That is magnificently and proudly spoken. Therefore he ascended on high and sits up in heaven, having put the stick in the stick and the prison in the prison. This is his kingdom, office, and work, which he hath set forth on high, that he hath cast the prison into the prison. Even though we do not see this, we still hear it preached.
018 But what is it that he saith, Thou hast caught the prison, or, Thou hast put the prison in the prison? In German we say, Christ therefore ascended on high, and sitteth at the right hand of the Father in majesty, to loose the captives, and to set them free: for this is to catch the prison. But we must keep the language of the prophet and be accustomed to it. He saith not, Thou hast ascended on high, and hast loosed the captives (though that is the opinion), but saith, Thou hast kept prison in prison, death in death, sin in sin, hell in hell. For he speaks of such a kingdom and such a prison, which is not earthly nor of the earth, but on high in the sight of God. You have led captive, he says, the prison that God calls prison, in his eternal kingdom, which is a kingdom of faith.
(19) Now what kind of prison, stick, or tower is this? It is not such a prison, band, stick or tower as the executioner and city servant has. For this is not Christ's concern, therefore he is also
He has not ascended on high, but is concerned about eternal imprisonment before God. And for this reason he ascended on high and sits at the right hand of the Majesty, so that he might catch the eternal prison before God. If he had not ascended on high and had not led the prison captive, we would have been eternally imprisoned. But he ascended on high and caught the great, high, deep, strong prison before God, namely, sin into sin, death into death, hell into hell.
(20) What is prison in the sight of the world, and what is called imprisonment, is easy to understand: when the city servant throws a man into the tower, and the executioner binds him, that he may lead him out, or hang him on the gallows, or cut off his head. But the prison before God is and means that sin has entrapped us, death, hell and the devil have taken us captive, and we are under their power. David speaks of the same great, high prison here and says: "The King on high, Christ, has dealt with the prison, has caught sin, strangled death, destroyed hell. Sin, death, the devil and hell had caught us, but Christ caught them again. He attacked and caught those who had caught us. This is his kingdom and office in the highest, that he should catch my prison, put to death my executioner, accuse my sin, strangle and kill my death, condemn my hell.
21 The prophets have spoken these things very sweetly. It is strange speech, strange words and strange language, but it is all the more sweet and lovely because it is so strange and unusual. For, tell me, if you consider sin to be caught, what can it do? But if sin is not caught, but is free and loose, then it leads, and brings sadness and terror into the hearts of men, so that they despair and despair, so that in times of need they call on St. Bastian, St. Anne, and make one idolatry upon another without measure. For a heart that feels sin flees from God and says: I have angered God, oh help, dear Mary etc. So do the people flee from Christ, who is the
Prison has led captive, and have recourse to a man who can not help. This is a free, living sin, which is uncaught, yes, it is my master and takes me captive: not only makes me frightened and sad, but also drives me from one idolatry to another. Likewise, if I am a loose, raw fellow, sin is my master, holding me captive to do its will. For that is to have sin as a master, when one does what it wants, when one murders, robs, steals, burns, breaks marriage; or when one lets sin drive him to greater transgression against the first table of the commandments of God. This is what sin does in the whole world, that it takes people captive and becomes their master, driving them to do evil and to despair. There we are caught on both ropes, on the right and on the left, so that we are either safe or even despair. This is a prison on high, that sin holds us captive before God, who is our Lord, and we are its prisoners.
22 For this purpose Christ ascended on high and caught the prison, sin, as if to say, "I ascend on high and sit down at the right hand of God; this is my kingdom, office and work, to catch the prison that had caught my Christians and believers. You sin is a piece of such prison; but as you have done to my Christians, so will I do to you again. They must be your servants and prisoners, either sinning freely against God through security, or standing in despair through sorrow; thither you, sin, have driven them. But come hither, and be caught again, and be made a servant. You have caught others, and they must be your prisoners; I will catch you again, and you shall now be my prisoner. Thou shalt not only be my servant, as they were thy servants; but thou shalt also be as a thief, whom they will now cut off.
23 But such power and authority as Christ has over sin he gives to those who believe in him, that now they also should be lords over sin, since before they were lords over sin.
sin have been servants. Sin shall not drive them, as before, to do wrong against God, or to despair. For Christ, who ascended on high, stands by them against sin, if they believe in him and call upon him. Thus St. Paul says Rom. 6:14: "Sin shall not be able to have dominion over you, because ye are not under the law, but under grace." As if to say, "You will feel sin and evil desire, but it will not be able to rule over you, for its dominion has been taken away from it and put under your feet, so that you must be masters of sin and it must be your servant. Just as a murderer, even though he is still alive, can no longer do harm because he is a prisoner; for the executioner has him on a chain, so he must stop murdering; and just as a thief whom the executioner has on a rope can no longer steal, for the executioner would have let his hands go at random; but because he is on a rope, he can do nothing; he may rage and curse, but he is on a rope to the executioner, and his raging and cursing are in vain: So it is with sin, which is not yet dead and buried; but Christ has bound it with cords and chains, so that it can no longer harm the faithful, nor drive them to disobedience against God, nor frighten them. Even though she does this, the believers still have so much help and comfort that they can remain safe from sin.
(24) This prison of sin remains until the last day, so that even though sin is not yet completely dead, it still cannot rule over the believers who are under Christ. But on the last day the head of sin will also be cut off, so that it will be completely dead. In the meantime, sin is bound and trapped, like a thief on the hangman's rope. Just as it has done to us, so Christ has done to it again; just as it has caught us, driven us, afflicted us and accused us before God's judgment, so Christ has caught it again, so that it can no longer exercise its power against us, if we remain under this King and Lord, Christ.
25. this may be called a king; he is in
He ascended on high, and sat down above the clouds at the right hand of the Majesty in heaven, and caught the prison. He has not dealt with children's play and filthy work on earth, but has caught an eternal enemy and a high prison. Sin and the devil, who captured the whole world, he has captured again; so that even though sin and the devil are against me and want to torment me, yet if I keep to Christ, they cannot harm me.
(26) This is not preaching that men should be slothful and do no good; as the papists blaspheme us, saying that we are sweet preachers. But if they were in this prison, they would speak much differently. If one day they will come to the left in fear and terror, they will feel it. Therefore, this is not a sermon for flesh and blood, so that one would be allowed freedom to do as he pleases; but the ascension and kingdom of the Lord are for the purpose of capturing sin, so that eternal death does not bring us into its bonds and keep us in it.
27. but if sin is to be a prisoner, I who believe in Christ must live in such a way that I am not overcome by hatred and envy toward my neighbor and other sin, but that I fight against sin, saying, "Do you hear, sin? you want to provoke me to anger, envy, commit adultery, steal, and be unfaithful. etc. No, not so. Item, if sin assail me on the left hand, and will terrify me, that I may say, No; for thou sin is my servant, I am thy master. Hast thou never heard the song of my Lord Jesus Christ, which David sang, Thou art ascended on high? Until now you have been my executioner and devil, you have imprisoned me; but now I believe in Christ, you shall no longer be my executioner. I will be unaccused of thee: for thou art the prisoner of my lord and king, who hast put thee in the stocks, and cast thee under my feet.
28 Therefore let it be rightly understood. Christ, with his ascension and preaching of faith, does not want to make lazy Christians who say, "We want to live now,
as we desire, do no good, remain sinners and follow sin, as servants and prisoners. Those who say this have not understood the preaching of faith. Christ and grace are not preached for the purpose of remaining in sin. But Christian doctrine says, "Prison shall set thee free, not that thou mayest do whatsoever thou wilt, but that thou mayest sin no more. Therefore, when sin assails thee on the right hand with envy, hatred, avarice, etc., or on the left hand with weakness of faith, with sadness or despair, thou shalt say, Hear it, thou captive wretch? I will not do it. Or do you not know that you are in chains with my Lord Christ? He hath redeemed me, and made me free, that I should not follow thee, as thou shalt bid me, whether on the right hand, or on the left.
(29) Thus Christian doctrine does not permit you to believe in Christ and yet persist in sins. For if you do believe in Christ, the text here says that you also believe that he ascended on high and caught the prison (that is, your sins). But how did he catch your sins? So he caught them, that they should no longer frighten you on the left side, nor accuse you before God. And if they would accuse thee, that thou shouldest smite them, saying, Sin, I will not answer thy accusation. I believe in him who sits above at the right hand of God and has caught you. Therefore I know no more of sin than of a captive sin, which is already condemned and damned before God and shall be beheaded at the end of the world. You would like to drive me into sadness, into despair, into presumption, into idolatry; but you have no right to me. You are imprisoned, your tyranny is over, your rule has come to an end. Likewise he hath also so caught thy sin, that it shall no more provoke thee to the right, nor entice thee. Though it tempt thee, though it entice thee, thou shalt not follow nor cleave unto it, but say, Sin, thou whistle sweetly unto me, and wouldest that I should do evil, and be proud, and hope, and envy, and be covetous, and strive; but I will not follow thee,
but trample all this underfoot, and instead be meek and humble, patient and kind, gentle and mild etc.
(30) Let Christ work in us from above by his ascension, and let us feel and sense his work in us, so that Christ's ascension and faith may not only be on our tongue, but may be seen in me and in you and in each one of you in work and in deed. So that when sin wants to frighten me, I am confident and undaunted, and say: Sin, you belong to the gallows, let me not swear. Item, if she wants to provoke me to do evil, that I do not follow her, and say: Sin, you tempt me well; but I will not do what you want, but keep me in God's obedience. So I stay on the right track and take the middle road: do not become lazy or slothful, like those on the right who let sin rule over them; nor do I fail, like those on the left who despair.
(31) This is not to forbid good works, as the hypocrites blaspheme the doctrine of faith. For if I am to avoid sin, even to be a master over sin, I must do good works. For he that shall not be angry, hateful, envious, must be patient, gentle, kind, and gracious. He who should not despair must be undaunted and cheerful. So that no one can become lazy and lazy from the teaching of faith, if it is understood correctly. Therefore it depends only on that one understands it rightly.
32) How to understand the doctrine of grace and faith is taught by St. Paul in Romans 6, v. 15, 16: "How then shall we sin, because we are not under the law, but under grace? Be far from that! Know ye not, to whom ye yield yourselves servants, in obedience, of whom ye are servants, to whom ye are obedient? Whether to sin unto death, or to obedience unto righteousness." As if to say, This should rhyme well, that we sin henceforth, because we are under grace. We are redeemed from sin; yes, we have died to sin, and sin has died to us, and we now live unto God in Jesus Christ our Lord. Dar-
so that we will not serve sin from now on. It would not be good for me to keep sin as my master, and yet Christ should have redeemed me from sin. Christ wants sin to be my servant and serve me. Therefore, I do not think that sin is my master.
(33) But this is hard for the old Adam to understand, that through Christ and faith in him I should bring sin under myself, that it should be my servant. Therefore the preaching of grace and faith is a sweet, lovely teaching to the afflicted, stupid conscience; but not to the old mischief, to our flesh, which is grieved that it should not be angry, that it should not grudge, that it should not envy, that it should not be stingy, that it should not continue in sin. Faith feels the power and authority against sin, given through Christ. If then you believe in Christ, sin must be your servant and prisoner. If it attacks you on the left side with gloom and sadness, your conscience is confident and undaunted, and beats the sin. If it strikes thee on the right hand with certainty, thy faith saith, Hearest thou, sin? thou art a prisoner of my Lord Jesus Christ, in whom I believe; therefore I will not follow thee.
But the old Adam wants to have sin free and rid of it. If then thou cast away faith, and follow thy flesh, and do that which sin would have thee do, being sad, melancholy, desponding, and despairing, or being secure, continue in hatred, envy, covetousness, fornication, etc.Then you do nothing but let go of the sin which Christ had caught, and separate yourself from Christ, who had set you free by the power of his ascension and by faith, and give yourself up to the prison and rope of your enemy, namely, of sins. But if you firmly resist sin in faith, it cannot harm you, nor frighten you, nor take you captive. For Christ has conquered it through his
joyful ascension caught and bound with everlasting bands, so that it cannot harm you as long as you stay with it.
(35) This is the one enemy that belongs to the prison that Christ led captive by his ascension to heaven, namely, sin, which wants to drive our hearts either to despair with terror or to safety with sweetness. For this is the way of sin, that it first entices with sweetness, then drives to despair. She wields the book and the sword, fights with lies and with murder, as her master, the devil, also does. First she tempts you sweetly; then she opens for you the book and the register of guilt, and reproaches you for what you have done, so that she brings you to despair and eternal death. Christ has led the enemy captive, as we have heard.
(36) Let this be said enough for this time concerning the Lord's ascension and kingdom, and how it is to be rightly understood. From this it is clear and evident that we do not preach laxity and sloth; as the Pelagians blamed Saint Augustine, and today the papists blaspheme us, saying that we forbid good works. They think a Christian life is to run to a monastery, to put on a monk's cap, to see sour etc. But they know nothing about the power of faith, how it fights against sin. Therefore we must learn to understand the preaching of faith, so that we may prove faith by deed, and remain masters over sin, which before held us in its prison, but now through Christ is a prisoner. And even if sin still catches us at times, we still hold on to the King, our Lord Jesus Christ, who led the prison captive and gave us his victory. To the same eternal King, together with the Father and the Holy Spirit, be praise and thanksgiving forever and ever, amen.