Remember to sanctify the holiday.
"This is my commandment, that ye love one another," John 15:12. "Love is the fulfillment of the law," says the apostle, Romans 13:1O. If one has this, no law is necessary; without it no law is sufficient. Therefore, in this third commandment no work is commanded, but rather rest, so that God may not be offended by works. For no work is commanded in it. Therefore these three commandments prepare man for God, as it were as a pure substance (materiam), that he should rest with the heart, with the mouth, with works, that is, according to the inward, and outward, and middle man, which are the sensual, the rational, and the spiritual man; and it should be a pure rest. Two things in particular are to be noted here.
First, that the Sabbath was commanded to the Jews as an example, as the apostle expressly indicates Col. 2, 17: "Which is the shadow of things to come, but the body itself is in Christ." Hence servitude (opera servilia) or work of the hands (manualia), though thoroughly good, means sinful and illicit works of the old man. For as some animals were unclean only according to their signification (significative), which in themselves were good, pure, and wholesome, because God had created them, and yet signified unclean and evil: so also the bodily works, which are good in themselves, are nevertheless forbidden [on the Sabbath] to signify future things, that is, the revelation of evil deeds. Thus the Sabbath signifies the spiritual time which Christ, the Sun of righteousness, has illuminated, which has no night. Therefore Isaiah Cap. 66, 23. says: "There will be one month on another.
And one sabbath upon another." And the apostle chastises the Galatians [Cap. 4, 10.] for keeping days and months and times and years after the Jewish manner, that is, only externally. Therefore this commandment has actually ceased, yea, all commandments, so far as perfect Christians are concerned, for [1 Tim. 1, 9.] "to the righteous there is no law given."
But the church has kept festivals for the sake of the imperfect, because it is necessary to carry out God's word, for the truly righteous is so conformed to God that, as with God there is no difference of days, place or person, so also with Him every day is a festival day. But the weak, who are not yet dead according to the old man, need these things, that they have to create (occupentur-) with certain services, days and ways, with watch, fasting, work, prayers, exercises (disciplinis) and the like, by which they reach the growth of the inner man, so that when the body has been mortified and subjugated, and the passions slain, they may also gradually cease, and be diminished as much as the inner man has increased, so that when the latter has become perfect, those things must cease altogether. This is what the apostle says [Gal. 3:24], "The law hath been our taskmaster unto Christ." For the law brought nothing to perfection; but John went before it to prepare a ready people for the Lord [Luc. 1:17].
Whoever therefore lets himself think that he has accomplished something great or even everything through the doing of those works, and bases himself on it, trusts in it, is sure of it, and through it seeks nothing else, is [Hos. 10:11] "the calf of Ephraim, accustomed to thrash gladly," who is
who thinks that this is a good man, that is, one who does good works, whereas it is only for the purpose of preparing a man to be good. For it is only a baptism with water [Matth. 3, 11]. Of such people much, yes, almost everything is said in Scripture. For those who seek their righteousness by works (justiciarii) are hypocrites, who also pervert the Scriptures to that end, and, as the apostle says [1 Tim. 1, 7.], "understand not what they say, or what they set." Just as the apprentice in any craft does what the master does only when it pleases him, but thereby progresses to mastery (but if he were to stop there, as if he knew everything, he would appear to all as a fool and ridiculous), so here we are not made good by good works, but prepared. For it is not by doing but by suffering that we are good, if we suffer God's work (actiones) on us by being silent. Therefore, the Church keeps this commandment and many other figurative things (figuralia) to train the weak, so that they may increase, not so that they may remain on the same spot and be safe when they have done these things.
Secondly, it is to be noted that St. Gregory asks here: why the Lord attracts only this One commandment [of love], since the Scriptures are full of commandments? But (as I have said) all the commandments require love, since without love, that is, without an easy, ready, cheerful, inclined will, the commandments are not fulfilled, even if they are fulfilled. For there remains an unwilling and therefore also a guilty (rea) will, even though it does the work with its hand and outwardly. For it is said [Jac. 2, 10.], "He that sinneth against one is guilty of all the commandments." Thus the first Psalm [v. 2.] says that the man is blessed who delights in the law of the LORD (that is, who has love and loves his neighbor). And Ps. 110, 3. it is said, "Thy willing people," and the apostle says [2 Cor. 9, 7.], "A cheerful giver GOD loveth." For GOD has no pleasure in forced service, but in free and willing, as the 54th Psalm [v. 8. Vulg.] says: "Willingly
1) These brackets are violated by us.
I will sacrifice to you." This will is love, as St. Augustine says.
Why then did the Lord not give this one commandment alone and let himself be satisfied with it? I answer: It would have been sufficient, but man had to be shown in which things he must have love, so that he would not deceive himself through false delusion and trust, and think that he has love, while he does not have it. For it happens very easily that we have a very good opinion of ourselves and a very bad opinion of our neighbor, while it should be the other way around. Therefore the holy ten commandments are, as it were, a mirror in which man should look at himself, in what and how far he lacks or has advanced. For with all commandments one should not only take care that one does them, but above all from what kind of heart and will one does them. I say they are given that we may know our will from them, and then also that it may be exercised; all this is a burden to those who are unwilling and reluctant. For behold, to make this very thing clear, the first commandment contains all the others in itself. For whoever keeps this one keeps them all, and whoever does not keep any other one does not keep this one, because his heart has something else in mind, but not God alone.
But our old Adam is so perversely arrogant that he often wants to be considered wiser and holier than all the saints. That is why he dares to say with an insolent face that he keeps the first commandment, that he is not aware of any transgression, that he has no idol, that he loves nothing so much as God; that is why he had to be referred to works and words that would testify about him and convict him of his arrogant sacrilege or of lying. For example, if he is in doubt that he has no other God, he should ask his tongue if it swears, if it uses the name of God uselessly. For [Matth. 12, 34.]: "If the heart is full, the mouth overflows." It is easy to be mistaken in the opinion of the heart, and to be deceitfully presumptuous. And it is not easy to know whether one is keeping the first commandment, if one does not consult the works and words about it. Therefore,
If anyone swears or takes the name of God in vain, let him know that he is lying or deceiving himself when he says that he loves God and keeps the first commandment. He has not searched and examined his heart properly.
But behold, someone might think that he also keeps the second commandment, and is not aware of any transgression of it: let him inquire about the third commandment, whether he willingly keeps the holiday holy, whether he eagerly hears the word of God, prays, considers, reads, speaks of God, is present at the service. If he does not do this, or does it with less pleasure than his other business, he is lying when he says he keeps the first and second commandments; for his works bear witness against him. Or would it be possible that someone should not uselessly use God's name who is himself useless? How should a useless man do anything but useless? He speaks uselessly, he thinks uselessly, even if he thinks and speaks about God. But a useless man is the one who deals with other things than God's, and who does what is God's unwillingly, compared to what is his. And every man is completely useless (vanitas).
Thirdly, if he should think that he also holds this, let him test himself by a grosser sign: Let him see how he receives the stewards (vicarios) of God whom he sees, namely, the parents, the superiors; if he holds these in low esteem and contempt whom he sees, how can he presume to say that he holds God in high esteem and nothing higher than Him, since he does not see Him?
Fourth, in matters concerning the neighbor, it is absolutely the will of God that you love him. This will is always included in the first commandment (intelligitur). Now if you say that you love your neighbor, and hate him, bite him, belittle him, injure him, despise him, kill him, curse him, revile him: behold, your work bears witness against you. Likewise, if you do not defend him when he is wronged, do not excuse him, do not speak well of him; for this love does, if it is a true love. So look well into this mirror.
Fifth. If you do not recognize yourself from this, how is this not enough?
Because evil desire is of many kinds, and no one is sufficiently aware of his own, you must pass this test through many things, yes, through everything. Thus, if you have not harmed your neighbor's body and person, you may have harmed the body of his wife, who is one flesh with him. Hast thou not coveted her, looked upon her lewdly, touched her, spoken to her, or not resisted another who did so? not helped him and restored him? How can you, I pray you, love him as yourself? For you would certainly want another to act against you in this way, for you love yourself in this way, there is no doubt about it, and you allow yourself that.
Sixth. Suppose you were not aware of anything here either, and your Adam should think that he is completely unharmed, as he is wont to do after his blindness, while he is pure in no one, think what you have sinned against his outward good, namely whether you have stolen, that is, whether you have brought something to yourself by any fraud, with false goods, money, measure, usury, cunning, robbery, theft, whether you have harmed or harmed him with counsel and will?
Seventh. [Search thyself how it stands in the things concerning the good name. Whether thou dost disparage and bite thy neighbor, and whether thou art not guilty of any sin of the tongue against him? Whether thou rejoice when others do that which thou doest not thyself.
Eighth. If thou art blameless (of integrity) in works and words (which is very rare), go now into thine heart, search out its secrets, and consider its lusts, and if thou wilt not lie, thou shalt find that thou art full of evil desire. Neither canst thou say unto thyself, I have no evil desire: for the scripture saith against it [Prov. 20:9], "Who can say, I am pure in heart?" No man is pure inwardly. For it is not enough that thou restrain thine evil desire, but there shall be no lust in thee: it shall be dealt with more extensively in the proper place. Therefore the two last commandments are the greatest, which the apostle in the Epistle to the Romans [Cap. 13, 9.] alone refers to, saying, "Let nothing desire thee."
Therefore, whoever has love, that is, a sound, complete will for the law of God, and loves the same, fulfills the law of God. For it is not to be feared that he who loves God should dishonor His name or seek another god, or desecrate the holiday. And he who loves his neighbor is not to be feared that he should despise his parents, kill, break marriage, steal, bear false witness, or even harbor evil desires, since he rather seeks to do good to his neighbor. "Love", says the apostle [Rom. 13, 10.], "does no evil to his neighbor", neither in word nor work nor desire.
But let us return to the proper object (materiam) of this third commandment. I have said that the Sabbath once served, as it still does, as an example and a ceremony for the sake of the weak, but now every day is a feast day on which no one should sin. For since in the past he was stoned to death who picked up wood on the Sabbath day, Deut. 15:32 ff, what will happen to those who commit horrible crimes in the time of grace, and moreover mostly on feast days? This is written so that we may be frightened by it; for gathering up wood is not such a great evil, but signifies (significat) an evil, as also other service work on the feast day.
1) Now the first are those who sin grossly and crudely on the holiday, namely, with revelry, drinking, gambling, anger, murder, cursing, robbery, insidiis, deceit, evil plots, and the like, of which Malachi, Cap. 2, 3, says: "I will throw the dung of your holidays in your faces, and it will stick to you." Behold, dung he calls the feasts of such people, because on the same they also give dung of themselves, as the unclean swine. And Amos, Cap. 5, 21.: "I am grief-stricken for your holidays and despise them."
For these people, like the Jews (of whom he is speaking here), put all the glory of the feast in beautiful clothes, effort in eating and drinking, 2) and ceasing to work. If
1) Löscher: "The following was preached by Luther on the 14th Sunday after Trinity [August 24, 15I6f." The exordiuin for this is found in Walch, St. Louis Edition, Vol. XII, 1736 ff.
2) Instead of "vielm, splvndor" in the Weimar one, we have with the other editions (Löscher, Petri, Witten
these three things are there without what they mean, they make a Jewish celebration, and are nothing but incitements to fornication and vices. For if the belly is full and the soul idle, and then ornaments are placed before the eyes, what else should come out of it but that people are induced to indulgence and evil desires? And those who spend the holidays in this way do not think that if this meant keeping the holiday, any whore or Turk or heathen could do the same, even a horse and a pig, namely eat and drink, further, walk idly and finally, dress up splendidly.
Here one can find some who fast on the evening before the feast (vigiliam), sometimes with water and bread, but spend the day itself with eating and indulging. And it has become quite common that Saturday is held more sacred than Sunday, because one abstains at least from meat dishes, idleness and splendor, which goes in full swing on Sunday, and all holy evenings (vigiliae) are held more sacred than the feast days themselves; admittedly quite wrong.
Secret interpretation (mysteria).
The bodily rest (ocium) means the spiritual rest, that one may leave off evil lusts and thoughts, so that one may be fit for God's word, which wants to have an empty soul. Therefore, every Christian must ask himself: Why are you idle today? And in such a way he should use this as a reminder and a reminder that he must celebrate (vacandum) in order to hear God's word.
The adornment of the garments means the good works, such as hearing mass, praying, giving alms, and doing other works of mercy, as Christ taught against the Pharisees; of which more hereafter.
To eat and drink deliciously (lautus victus) means to consider the benefits of God, the suffering of Christ, one's own sins, to read the Word of God and to reflect on it again and again. Hereafter.
berger, Jenaer and Erlanger) vietns "plsiiüor" assumed, because with the former reading four Dmge Herauskommen. The latter reading corresponds to luutms vietus in the "secret interpretation".
The second are those who do works that are otherwise permitted, such as works of necessity and works that serve to prepare what we need for our sustenance. And these sin less than the former, and so much less that they are excused even in many cases.
The first case of this kind is necessity. But how one must understand need is doubtful, because here an extraordinarily great variety takes place. But this cannot be measured better than according to the rule of our Savior, who says in the Gospel [Luc. 14, 5.]: It is not sinful to pull an ass or an ox out of the pit or to water it. From this we get this rule: If such a great harm is to be feared, or even a lesser harm than an ass or its health is valued, then the work can be done by which such a harm is prevented. This, however, must be understood in such a way: if something like this should not occur by one's own choice, but because of occurring necessity through an accident. For this I must add, lest the miser think that they are given liberty to sell or buy as they please, because if they did not sell or buy, so great a profit would be lost on the day. For in such a way no feast day could be appointed, because any [feast day] deprives of profit, since it hinders the business that brings profit and the work. But the rule is proved by this: Because it was permitted to the Jews, and they did no sin in it, much more is it permitted to the Christians, who are freer from legal ceremonies!
According to this, the special cases may be easily judged. For example, if a merchant buys or sells on a feast day because he cannot buy or sell on another day or at another hour without great harm, than because the buyer or seller is in transit and does not want to wait. The latter is excused because he did not seek the work and the profit, but accepted what was offered to him in order to prevent harm, but otherwise would not have done so, and his heart was such that he would have preferred that it had been offered to him at another time.
has been offered. For in such a case, as the business has come about unexpectedly, he can also soon settle it and turn back to the celebration. The same applies to any other damage, even minor, but on condition that the service, namely the mass and the word of God, is not missed, unless there is great need, which in the judgment of a good man would serve as an excuse. But, as I have said, this is to be understood from the damage, which does not come from keeping quiet with the business, or from the omission of the business, but from approximately. For a damage by omission of the business can happen at any hour.
Secondly, from those who cook and prepare the food. For this is necessary, and it is not necessary to follow the Jewish superstition nonsensically, since the Jews do not cook on the Sabbath day, although they eat, drink and indulge. So it is also lawful to bring food and drink, and, to come to our customs, it is not a sin to put a barrel of beer in the cellar, but it is more of a sin to bring it out in so many stalls (modiis) and jugs 1) that they also drink so much that they spit it again. So it is a greater sin to bring out of the kitchen and cellar too much than to bring it in: about this the Jews do not worry, but about that they fearfully (curam) guard themselves, and many follow them. But it is a strange folly that they do not prepare food [on the Sabbath]. Why then do they not also leave off dressing and go naked? for dressing is also a work and a labor. Further, why do they walk and go and stand? Why do they not sit and sleep? Why do they eat and drink? Are these not also works? How then do they keep the Sabbath, that is, how do they rest? Furthermore, it is not a small work that one must stand at mass, at the sermon, and at the acts of worship; I prove this by all who do this with unwillingness, of which there are many here and elsewhere. So they say: I must celebrate and
1) A parlor - a gallon; jug - quart.
not work; and act according to the commandment contrary to the commandment. For that is where Jewish wisdom has come to.
For in such a way some have also gone to the petty that they even say it is forbidden to make wreaths. If they understand this from those who sell them, it is true. But a virgin may well make a wreath early in the morning to adorn herself with. For she can mend it if it is torn, so also make one; yea, she can put on her garments and adorn herself, shake out and clean her garments to put them on. It is not against this commandment that she put her cloak (peplum) in order and other adornment, except that this is done after the manner of some who cannot get away from the mirror and therefore miss the services. But those who adorn themselves out of pride or for evil desire do not sin against this commandment, but sin all the more grievously because they sin against another commandment of God on a holy day.
Third, one may feed, litter, milk, graze, tend livestock 2c.
Fourthly, wine taverns (tabernariis), butchers, bakers, fishermen and other craftsmen who provide other people with food and clothing. These do not sin if they do not encourage, help or favor drunkards and gamblers.
Fifthly, works may be done that serve a common purpose, such as repairing a bridge, preventing a flood, warding off an enemy, extinguishing fires, and averting other public hardships.
Sixthly [work may be done] by physicians, 1) runners, messengers who have to carry necessary things, blacksmiths who shoe horses, mills 2c. All this is excused in case of need, if only the service is not missed.
Seventh, those who go to the fair because they cannot do so at other times. And hereafter similar cases may be judged.
1) Weimarsche: msüiols, in the other editions: rnoclioinis.
But here the question arises: whether the Wittenbergers are excused for arranging crossbow shooting on a feast day in order to shoot a bird from the perch, since they could just as well do this on another day, and there is neither need, nor love (pietas), nor due modesty (modicitas), and this half feast day could just as well be given to GOtte after the meal as the morning? A similar judgment to make about the military parade (armorum ostensione), as if this could not be done just as well on another day. Here the mayors should take care.
The other is to be moderate (modicitas) or to do little. Therefore, one may do here all the works that one does on other days, if they are only a few. As when a cobbler cut a pair or two of shoes, a tailor a skirt, a grocer sold something he had not laid out for sale. So you may run through all kinds of officia and works in similar things.
The third is love, when one helps the poor and needy, as well as the churches (ecclesiis). So it is also something holy when one bathes a sick person, washes an unclean person, cleans his clothes, his bed, makes his bed, serves him with food and handouts, otherwise it would not be allowed to ask for alms or to give them, since the mendicant orders never do this [to such a degree] as on feast days 2), likewise also all others. So one may also bring them [the poor] grain, wood, food and drink, this is permitted, if it is only done out of love, and not out of request of a counter-service (retributionis) or for the sake of eating, as it is now the custom everywhere.
3) The third are those who keep the day holy according to the letter, but not spiritually, since they do the works of outward sanctification, but not with the
2) Weimarsche: iiuiiqusin ut üisdus tsstis; .Löscher, Wittenberger, Jenaer: noiinuncguuin in üisbus tsstis; Petri: nunquuin, nisi in clisdus ksstis.
3) Löscher: "The following was preached by Luther on the day of St. Matthew [2I Sept.s in 1516, as can be seen from the manuscript." The Erordium Hiezu is found in Walch, St. Louis Edition, Vol. XII, 1744.
Hearts. And even though they satisfy the church and sin less than the previous ones, they are still people like Cain (Cainistae), who do not sacrifice the person, but the work of the person. They are only careful not to get into trouble. And would God that all those who make it worse were only such people.
In order to sanctify the holiday, one must do five things, as follows from the decree [of spiritual law], namely, hear Mass, hear the Word of God, pray, sacrifice (as some wish), and repent of sins.
First, to hear the mass. Here some interpret this extremely foolishly to the Canon, in that they want the Mass to be read with a raised voice, because it is commanded, not to see it, but to hear it, as if it were not rather commanded to read the Canon of the Mass, which alone is actually the Mass, with a restrained (pressa) voice, so that it is not heard. The rest, however, are prayers and preparations (paramenta) for the Canon of the Mass. If they want it to be read aloud for the sake of the Gospel, why do they not consider that in relation to the Word of God another commandment is given than about the Mass? But away with these useless dreams! Since in the whole Church no one other than the priest alone hears the whole mass, namely, because this mystery is great, that Christ, the true priest, although he works many things in the Church through outward sacraments and visible ceremonies, in which the faithful join in and cooperate, as the clergy now does in relation to the priest with song, prayer and response, nevertheless accomplishes most things for us with God in an invisible way, which the people and their congregation neither see nor become aware of.
After that, it is an undecided (anceps) question whether it is enough to hear the early mass; likewise, whether it is enough to hear it in the monasteries. Here one must make a distinction: If there is a need (which is discussed above), it is enough to hear a silent mass (privatam) in the morning, or also a mass in the monastery, because need has no commandment. But where there is no need, this distinction is almost always made, so that if the parish church is not despised by the
but rather to visit the monastery out of devotion, it is then free to listen to them in the monastery. But in my judgment I would say (another may have his opinion) that in the great misery of our time 1) it is not at all safe to let any one, especially a simple-minded and unintelligent man, follow his devotion and his discretion against the clear rules (canones) [of spiritual law]. The reason for this is that the canons of the fathers are given to guide the people, and every man's devotion must always be suspicious, and the more it pleases him, although it goes against the common usage or the decree (decretum) of the fathers, since we know that the angel of Satan, who disguises himself as an angel of light, is to be greatly feared, and one must be extremely careful of him. For under the appearance of devotion he could easily destroy all decrees, and also the word 5 Mos. 12, 8. and Richt. 17:6, where it is commanded, and even forbidden and punished, that each person should not do what seems right and good to him. Otherwise, first the fear of man is lost and the reverence for God's church and for the community. Then the certainty is nourished [and demanded] that other greater things should also be permitted gradually. Thirdly, the licentiousness of the old [Jewish] people returns, that on the heights and in the groves and outside the churches worship is held, which was highly forbidden. For in fact we see that, if this arbitrariness of worship is permitted, not only the parish churches but also the monasteries of the city are abandoned, and the field and village churches are preferred to them under the same pretended appearance of worship, and that in such a way the worship of God is not allowed.
1) Luther's remark in the misprint refers to the following: "What is said on the first page of sheet H, that one should not hear the masses in the monasteries in a sacrilegious manner, was said and already printed before Leo's declaration of the tithe had gone out, in which he gives permission to hear the mass everywhere in the monasteries, even though it is safer not to believe one's own devotion now that this permission is there. - The decree of Leo X, of which Luther speaks here, went out under November 13, 1517. (Weimar edition, vol. IV, 538, note 2.)
Finally, the service of the church consists in visiting taverns and trading at the fair under the pretext of church consecration, patron saints (patronorum), vows 2c.
Therefore I say that in my opinion, whatever the reason for hearing mass elsewhere, no man is allowed to follow his judgment, his opinion, his devotion, but the order (autoritatem) of the church, and that one should give his mind captive to the obedience of Christ [2 Cor. 10:5], because it is written [Prov. 28:26]: "He who relies on his heart is a fool." And the Church cannot err, but every one can err in his devotions, since many prophets, saints, and kings have also erred in a similar manner, to us for a warning and a terror. Therefore, do not believe any gloss about this decree. For whoever makes such glosses is ignorant of God's law and has not yet recognized what the devil and man are, much less what God is. And it is a wonderfully perverse gloss that allows one to pursue his devotion as he pleases, while the text expressly intended to prevent this. Yes, always hold everything suspicious that points you to yourself and indulges you, for it makes "you exercise your will when you fast," as Isaiah [Cap. 58, 3.] says. Thus the prophet Micah mocked Ahab, saying [1 Kings 22:15.], "Yea, go up. "2c. But follow all that draweth thee away from thyself, as, Matt. 5:25: "Be willing unto thine adversary" 2c. Micah 7:5 [Vulg.], "Beware of thy friend"; likewise [Jer. 9:4], "One friend betrayeth another."
The second is to hear God's word, which is again under the commandment that one hear it in one's parish church, as well as the mass, unless it is omitted because of the consecration of other churches or monasteries. That one may hear God's word in the afternoon in these is indeed a council of the Church, but nevertheless 1) in accordance with the commandment of God, who wants one to hear His word everywhere with all devotion.
1) In all editions ssä tuuivu, which the Weimar one, it seems to us, has not changed well, in ssä uou.
shall. And this second is more necessary than the first, indeed, the first is for the sake of this second, as is evident from Christ's words when he says [1 Cor. 11:25]: "Do this, as often as you do it, in remembrance of me," as if he wanted to say: Do not say mass unless you also preach the gospel. And the apostle says [1 Cor. 11:26], "For as often as ye eat of this bread, and drink of this cup, ye shall proclaim the death of the Lord. "2c. Therefore, no Mass may be celebrated without the Gospel; the private Mass with special, the public Mass with public proclamation of the Gospel. Yes, in the first Church also the banished, the penitents, the catechumens, the possessed (energumeni)2) were present at the Mass until after the Gospel; this was called the Mass of the catechumens, as one can see from Dionysius. Would to God that this still happened today, that the banned ones at least heard the word of God, so that they would recognize [their sin] all the more easily and feel a thorn in their conscience. For it would be an exceedingly cruel ban that should also forbid the hearing of the Word of God, since it is commanded that it be preached to all creatures.
Here again the question arises whether it is enough to hear the Gospel in the silent Mass. The answer to this is that it is enough if he understands it and at the same time is forced to make a journey. Otherwise, even if he understands it, he is required to hear the word of God when it is proclaimed publicly (solenniter) in a loud voice (vocale). Otherwise, anyone would be free to leave the public preaching, and it would fall into contempt. Yes, if he has to travel because of necessity, he is excused if he does not understand it, even if he does not hear it. However, everyone must consider not only how great a need compels him to be absent, since this is a physical need, but also how great a need compels him to have the word of God, since this is a spiritual need. Therefore, godly conduct in heavenly things (pietas coelestis) must always outrank earthly desire.
2) Cf. Walch, St. Louis Edition, Vol. XVIII, 140.
1) Here, however, it is to be noted: If now the people are bound with such great strictness to hear the word of God, dear, with how much greater strictness are the priests bound that they also proclaim the word of God and see to it that it is proclaimed! Since this is commanded above all commandments in the most urgent way, I do not know where the lamentation comes from that nowadays nothing less is taken care of. In many places it is left entirely to one's own devices, but in several places such things are preached that one should rather leave to one's own devices, and in other places human things, legal doctrines and worldly wisdom are preached; but the gospel, that is, the memory of Christ, is so rare that one must feel a horror when one looks at it. The people are forced to the parish church and do not obey, because the priests are forced to preach the gospel and do not do it. What wonder, then, if the people stray to other churches in superstitious licentiousness, since the priests in gross ignorance are fooling with fables and vain doctrines? Thou preachest not the gospel, and yet thinkest it a great iniquity that the people run now and then to the high places of idols? Since you withdraw from the church in your ministry and from the word [of God], what else can follow from this than that the people also withdraw from obedience and preaching (auditu)? You are literally a useless person inside, with the spirit you stand outside (foris - outside the church). Therefore the people also wander out equally according to the body and according to the spirit, and thereby sin so much less than you, the more willing they are to hear the gospel when you preach it; yes, if you had even learned it! So you give occasion for the church to be empty, and you do not give the sheep their pasture and food, while you drive the cattle into the stall. Therefore
1) The first half of this paragraph recurs from word to word in "Luther's Lecture on the Book of Judges," Cap. I, 8. (Weim. Ausg., Vol. IV, p. 538.] It is reasonable to assume that this passage is to be placed there on the account of the scribe, who most likely also completed other gaps in his manuscript in his own hand. (Weim. Ausg., Vol. IV, Supplements.)
the sheep of Christ will be scattered on the mountains [Matth. 9, 36], "because there was no shepherd" [Zech. 10, 2], says the Lord.
The third is prayer. There are many things to be said about prayer, but here it must be understood as oral prayer, this cannot be denied; but it should be the lesser and a small thing compared to spiritual prayer. For prayer is the elevation of the mind to God. The words are the ladder, but the voice is the putting on (apparatus) of the ladder. That is why I said that those who pray only with their voices sanctify the day according to the letter and badly; indeed, they do not pray, but only recite the prayers of others, not unlike another's book of scripture and words, which itself is dead and understands nothing, or like an organ that makes the singing of the clergy heard, but itself feels or understands nothing of it. In this lies today a great mystery (mysterium - spiritual interpretation): namely, as the organ is, so is the clergy, that is, a screamer without understanding. A voice without words, like the organ, produces only a silent and speechless sound and tone. Of spiritual prayer, however, we will say in a moment in the fifth [section] 2.
The fourth (as some suppose) is sacrifice; but this is abolished, though in the first church this offering (oblatio) of bread and other food was common; of it was sacrificed, and what remained was given to the poor. But now, instead, the churches, monasteries, hospitals 2c. are provided with endowments for the poor.
Fifth, which is the greatest and first of all, namely, to be reconciled to God by examining one's conscience and repenting of one's sins. conscience and repentance of sins. This repentance, however, is to be done in such a way that it does not arise so much from hatred (against sin) as from love (against God). But it will come out of love (to give the simple an example of this) when a person reflects again and again on the good deeds that God has shown him throughout his life. Then
2) Löscher, Wittenberger, Jenaer and Erlanger have wrong: in rjuinto ^ruc-ecpto.
May he keep his ingratitude and his misdeeds, which he has committed by misuse of such goods, as that he has given us five senses, has protected us in so many dangers, has given so many goods of the body, the soul and all kinds of things (rerum). He has not given all these things to animals, to stones, or even to many people. Then go up to the spiritual benefits, that he sent his Son into the flesh, that he let him be crucified and die, and other gifts of immeasurable greatness, finally that he promised us eternal goods. When all this is well considered and held against our own sins, it awakens an extraordinary hatred and loathing for ourselves, but love and praise for God. This is a very true repentance, which is alive and strong, while the one that is produced by the fear of hell and by the shame of sin is only a repentance according to the letter, fictitious and of short duration, because it is not rooted in love, but only imposed by fear.
Thus one reads of a man who had lived very badly all his life, but who was nevertheless lifted up by God's miraculous blessings and gifts, and finally even attained the office of bishop. Then he rejoiced, admiring God's goodness in the face of his unworthiness, and exclaimed: Lord, you have conquered, and have caught me by your exceeding goodness: behold, from now on I will serve you wholly; and so he did. And one should not despise this gross ascension from the lowly (primis), bodily goods 2c. For one reads in the histories that at the time of the Concilium at Costnitz, two cardinals who were riding to the Concilium saw a shepherd weeping in the field. But one of them, whose heart was moved with compassion, said: I cannot pass by without hearing and comforting this man, rode up to him and inquired why he was weeping. When the shepherd did not want to tell the cause of his sadness, the Cardinal insisted [that he wanted to know it] and forced him to confess it.
1) Here we have the reading of the manuscript: tri^titiuin adopted instead of "tristi" in the editions.
At last he said: Look at this animal (and looked at a toad): God has made me into such a splendid creature, into an upright, beautiful man who has reason, and I have never thanked Him that He has not also made me into such an unshapely toad; that is the reason why I weep bitterly. Since the Cardinal was horrified by the unusually great remorse of this man and suddenly realized that he had proven himself even more ungrateful against much greater benefits that had been bestowed upon him, he fell from his mule as if dead. When he was finally lifted up by his servants and brought into the city, he kept crying out: "O Saint Augustine, how rightly you have said: The unlearned rise up and snatch the heavens to themselves, and we with our learning roll ourselves in flesh and blood!
These are the works of the true saint, which are signified by all outward works. Thus it is said in Lamentations Cap. 3, 20. [Vulg.), "I shall remember, and my soul shall languish within me." Without these two pieces, the mind and the heart are not kindled; but if the heart is not kindled, everything else happens coldly, void and harmful, because it departs without fruit. And these two pieces must be heard from the Gospel, and what is heard must always be well considered (ruminari). For these two pieces, namely God's good deeds (bona) and our evil deeds (mala), are precisely the ladder to God, through which we climb down within ourselves and ascend to God, as it is illustrated in Genesis 28:12. It is also these two pieces of sacrifice of praise and confession of which it is said [Ps. 50, 23. Vulg.): "The sacrifice of praise will honor me"; and it follows what the ascension to GOD is: "And this is the way that I show him the salvation of GOD," that is, I will reveal to him eternal blessedness. Of the other, namely [the sacrifice] of confession [says Ps. 51:19], "The sacrifices that please GOD are a troubled spirit; a troubled and bruised heart You, GOD, will not despise." And these two must be sacrificed at the same time, that they may be the more perfect.