V. i. Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured unto you.
In the previous chapter we heard how the Lord Christ, after the doctrine of righteous good works, preached a lukewarm sermon to warn against covetousness, as it hinders God's kingdom very well, both in doctrine and life, and does murderous harm in Christendom. Here he goes on to warn against another vice, which is also a great, harmful vice, and is called one's own wisdom, which judges and rebukes everyone. For where these two vices reign, the gospel cannot abide. For avarice causes either the preachers to be silent, or the hearers to disregard the gospel, so that it is driven out by contempt. But when one's own prudence gets in the way, then everyone wants to be the best preacher and master himself, not hearing or learning from others. Then sects and mobs arise, which counterfeit and corrupt the word, so that it cannot remain pure, and so again the gospel with
His fruits perish. This is what he calls "judging" or "judging" here, since each one lets his deeds please him alone, and everything must stink of the other. A beautiful, blissful virtue! and just the fine man, who is called Master Wing, to whom neither God nor the world is kind, and yet his is full everywhere.
(2) But that one should not take offense at this preaching, and wrongly understand it as if it were forbidden to judge and pass sentence, is clear from what has been said above [Cap. 5, § 222], that Christ preaches here to his disciples alone, and does not speak at all of the judgment or punishment that must take place in the world; just as father and mother must judge and punish in the home among children and servants, and also strike if they do not want to do right. So a prince or judge, if he wants to carry out his office rightly, he can do nothing else but judge and punish. This belongs to the secular government, which does not concern us. Therefore we leave it there, as it should and must be. But here we speak of another kingdom, which does not weaken or abolish that one, namely, spiritual life and life in the world.
It is forbidden that one should not judge and 1) condemn another. For the devil is always mixed in with them and does his work, so that each one thinks he is good and that his thing alone should be the best, and everything that does not conform to him is rebuked and destroyed.
(3) Now this is a fine folly in worldly matters, and still well to suffer, though it is not right. For it is so coarse that everyone grasps it. As when a maiden lets herself be thought more beautiful than all others, and what she sees in others she does not like. Or that a young fool wants to be so beautiful and skillful that he does not know his equal. After that, among the wise and learned, as it goes on strongly, that no one lets anything be what another can or does, and everyone wants to be it alone, who can do it all better, and no one can leave unchallenged. Everyone sees this and understands it well; there is still the same master of brains everywhere, who knows himself so clever that he can bridle the horse in the tail, when all the world must bridle it in the front of the mouth.
4 But when it comes to spiritual matters, and the devil sows his seed in Christ's kingdom, so that it falls apart, both in doctrine and life, there arises misery and distress. In doctrine it is so, that although God has given and commanded one to preach the gospel, yet others are found, even among the disciples, who want to do ten times better than he, and the gospel must have the plague and misfortune of being judged by everyone, and everyone becomes a doctor of it, and himself wants to be a master in doctrine. Just as it happened to Moses, Numbers 16:3, when Korah and his household stood up against him and Aaron, saying, "Why do you exalt yourselves above God's people? Are they not all holy? Should GOd speak through Moses and Aaron alone?" Just as they now say, "Should we not have the Spirit and understand the Scriptures as well as others? Then another doctrine is quickly established, and sects are made, and judging and judging are raised up, and
1) Wittenberger: or.
Especially the disgraceful asterism that one part blames and promises the other in the most poisonous way. As we have now learned enough. From this follows the murderous damage that Christianity is being divided and the pure doctrine is perishing everywhere.
(5) Christ was well concerned about this, not only concerned, but also proclaimed that it would be so. For the world cannot be made otherwise, should we preach ourselves to death. Therefore, where the gospel rises up, there must follow mobs and sects that corrupt and dampen it again. The reason is that the devil must sow his seed among the good seed [Matth. 13, 25], and where God builds a church, he builds his chapel or tabernacle next to it. . For Satan always wants to be among the children of God, as the Scripture says [Job 1:6, 2:1]. Therefore Christ wants to warn his apostles and righteous preachers herewith, that they diligently guard themselves against vice, and see to it that they do not let it break down, lest there be division and disunity, especially in doctrine, as if he wanted to say: If ye will be my disciples, let your minds and minds be alike and of one accord in doctrine, lest any man be master, and know a new thing, or a better thing, and judge and condemn others; and see not who is the chief, but what I command you to preach, there keep, and let it be done in one accord, lest one despise another, and raise up another.
(6) Understand, then, that he who is in public office to preach is not deprived of judging the doctrine and also the life. For it is his duty to publicly punish what is not in accordance with the right doctrine, precisely so that he does not allow sects to come in and arise. Likewise, when he sees that people are not living rightly, he is also to punish and defend them. For he is there to see it, and must answer for it. Yes, even every Christian is guilty, when he sees that his neighbor does evil, that he admonish and warn him. This cannot be done without judging and condemning. But all this is still considered to be done out of an office and command, of which Christ speaks nothing, as has been said enough.
(7) But it is forbidden for any man to go forth in his own head, and make his own doctrine and spirit, and make himself think he is a master, and let every man master and reprove him, because he is not commanded. These are the ones the Lord is punishing here. For he does not want to do or have done anything without orders out of his own conceit, especially to judge other people. This is what I now call judging in doctrine, the highest, most shameful and most harmful vice of all on earth, from which all the red spirits have arisen, and hitherto monks, priests, and all that has been in the papacy, since everyone has put up his own thing for the best and judged others; of this it is not necessary to say now. 1)
(8) The other judging or condemning is done in life, where one reproves and condemns another's life and work, and does not like what others do; this is first of all a widespread, common vice. Now we are forbidden, as we are to be of one mind and understanding or faith for the sake of doctrine, so we are also to be of one mind and heart in the outward life, though this cannot be the same as faith. For because there are diversities of estate, works also must be unequal and diversities. In addition, in such a life, which is itself diverse, one also finds diverse infirmities, such as, some whimsical, irascible and 2) impatient heads. This is how it must be in Christianity, because our old Adam is not yet dead, and the flesh is always fighting against the spirit.
(9) Now there is a virtue called tolerantia and remissio peccatorum, that one should bear, bear well, and forgive another, as St. Paul teaches with beautiful words Rom. 15:1: "We who are strong ought to bear the infirmities of the weak, and not to have pleasure in ourselves. Just as Christ says here: "You shall not judge," etc. that those who have high and better gifts in Christianity (as some must have, especially the preachers), nevertheless do not draw any other courage and sense, nor do they
1) "is" is missing in the Erlanger.
2) "and" is missing in the Wittenberg and in the Erlanger.
Let them think themselves better than those who have not; that in spiritual matters no one may be above another. Outwardly there should be a difference, a prince higher and better than a peasant, a preacher more learned than a bad craftsman. A lord cannot be a servant, a woman cannot be a maid, 3) etc. but nevertheless the hearts should be like-minded in such a difference, and should not accept the same inequality.
(10) This is what happens when I give credit to my neighbor, whether 4) he is of a lower class and has fewer gifts than I, and let me like his work, that he waits on his horses as a servant, just as much as my works, since 5) I preach or govern the country and the people, even though mine is better and creates more benefit 6) than the other. For I do not have to look at the outward appearance, but that he lives in the same faith and Christ, and has just as much of grace, baptism and sacrament, although I have a different, higher work and office. For it is the same God who creates and gives all these things, and pleases Him with the least as well as with the greatest.
(11) Against this reigns in the world the praiseworthy, beautiful tendency of which St. Paul speaks [Romans 15:1], that every man pleases himself. As when a man travels in the name of the devil, and cannot see his own vices, but only those of others. Which we all have by nature, and cannot be rid of, though we be baptized, that we love to make ourselves beautiful, and to adorn ourselves, and to see what is good in ourselves, and to tickle ourselves with it, as if it were our own. And that we alone may be beautiful, we see not in our neighbor what is good, but, the same done out of our eyes, where we perceive any little leaf, we fill our eyes with it, and make it so great, that we see nothing good before it, though it had 7) eyes as a hawk, and a face as an angel. Just as if I saw one in a piece of gold, and
3) Only here does the Wittenberg bring the phrase: "a preacher must be more learned than a bad craftsman etc."
4) Wittenberger: alike.
5) Wittenberger and Erlanger: that.
6) "Benefit" is missing from the Erlanger.
7) Wittenberg and Jena: es.
586 Srl. 4S, 266-269. interpretation of the 5. 6. and 7. cap. Matthaei. W. VII, WI-SS4. 587
I would have pulled a seam or white thread through it, and opened my eyes afterwards, as if it were to be despised, and yet I would let myself seem delicious in my coarse smock, trimmed with a golden cloth.
(12) So we do not see in ourselves our own vices, of which we are full, but we cannot see anything good in other people. Where such natural vice comes among Christians, judgment increases, so that I soon despise and condemn another when he stumbles a little or is infirm, and he does the same to me again, measures me with the same measure (as Christ says here), seeks and reproves only the worst that he can find in me. In this way, love is suppressed, and there is only biting and eating among each other, until they consume each other and become unbelievers.
13 Thus it is, when one looks at another's life, and does not want to look at himself, one soon finds something that displeases us; likewise another also in us (as also the heathen 1) complain of their nature), that no one sees what he carries on his back, but whoever follows him sees it well; that is, no one sees where he himself is lacking, but in another he soon sees it. If one follows such a face, then nothing else comes of it, but after-talking and judging among each other. This is what the devil does in Christendom, until he brings it about that nothing remains among them but pure judgment in life, as also in doctrine, that Christ's kingdom (which is a unanimous, united and peaceful kingdom, both in doctrine and in life) is divided, and in its place reigns vain rancor, arrogance and contempt.
(14) Therefore this is a necessary warning, that we learn and become accustomed, when we have performed our office, whether it be preaching and publicly punishing, or fraternally admonishing (of which Christ teaches Matthew 18:15), that we may bear, cover, and adorn our neighbor's infirmities. And if I see something in him that does not please me too much, that I turn back and look at myself,
1) kkasärus, lid. IV, kadula IX.
I will also find many things that other people do not like, and would like to have held and carried to my advantage, then the tickle will soon subside, who himself likes and smiles at another's infirmity, and master Klügel will troll himself finely, and let the verdict fall. Yes, you will be glad that you will immediately pick up with the 2) other and speak to the first: Lord, forgive me 3) my sin. Then to the next: If you have sinned against me, or I against you, let us also forgive one another.
(15) But if you see that he is too rough and does not desist from punishing him, then go and tell him yourself, as is said now and often in Matt. 18:15 ff, that he should improve himself and desist. That would not mean judged and condemned, but brotherly admonished to reform, and thus the admonition would proceed peacefully according to God's command. Otherwise, with your tickling, smiling and mocking, you will only make your neighbor bitter and hardened toward you, and you yourself will be much worse than he is, and you will be a twofold greater sinner, so that you will deprive him of love, and take pleasure in his sin, and fall into God's judgment, and condemn him whom God has not condemned, and thus bring the heavier judgment upon yourself, as Christ warns here, and deserve that God condemn you again much higher.
(16) Behold, all this shameful evil comes from this, as St. Paul says (Rom. 15:1), that we please ourselves, reflecting and tickling with our gifts as if they were our own, but see nothing in another except where he is infirm, and so become blind, that we look neither at ourselves nor at our neighbor with right eyes. Since we should reach into our bosom and first see what we lack, we do not do so, but have a whispering 4) before our eyes, that we allow ourselves to think beautifully, whether we see a gift in ourselves, which the neighbor does not have, [and] just thereby corrupt, and do not also see in the neighbor what he has good in him, because 5) we would always find as much as we now see of his infirmity.
2) Jenaer: den.
3) "me" is missing in the Wittenberger.
4) Blaring -- dazzle.
5) Wittenberger: which.
We should also let ourselves like it, and keep it to ourselves, whether something frail would happen to it, as we can please ourselves, and keep it to ourselves finely.
17. Summa, it is the worst vice and a loud tenfelshoffahrt that we let ourselves think good and tickle, if we see or feel a gift in us, and do not thank God for it, but become proud, and despise everyone, and so even fill the eyes with it, that we see nothing before what we otherwise do; think that everything is beautiful about us; steal and rob God of His glory, make ourselves an idol, and do not see our misery, which we cause by this, when otherwise we would have enough on us, if we could see it right, as Revelation 3, 17. 3:17 to a bishop who thought himself more learned and better than others: "You say, 'I am rich and full, and have no right;' and you do not know that you are wretched and miserable, poor, blind and naked. For though it be true that thy gift is greater than another's, as it must be, because thine office is distinguished, and higher, and greater, yet with the shameful addition of reflecting thyself in it, and so pleasing thyself, thou spoilest it altogether, and makest that same high adornment more vile than all other infirmities.
(18) For the higher the gifts are, the more shamefully they are corrupted, if you make an idol of them, as if you mixed poison with a delicious malmsey. So you have done well to judge another for the sake of a small infirmity, and you yourself fall into grave sin with your own good judgment, that you throw God ungrateful, even put yourself in his place in your heart, and reach into his judgment, since one sin is graver than any other of all men; you become proud against your neighbor, and in all things blind, that you no longer know God, nor your neighbor, nor yourself, nor can you look at yourself.
019 What then doest thou with such judgments, but to invite the judgment of God against thee? That he should say to thee, I have not given thee these gifts, that thou shouldest despise thy neighbor, and serve thyself therewith, but thy neighbor, which is poor, and thou shouldest serve him.
and frail, and me. So you go to and do not even thank me for it, as if it had grown in your heart, and need my own gift against me and the neighbor, and make yourself a tyrant, master of the rod and judge against the neighbor, whom you should carry by love, improve and help up, if he had fallen. What will you then answer when he speaks to you like this (as he warns you beforehand), but that such a judgment will go over you, that you will not make a splinter, as you might see in your neighbor's eye (as Christ says here), but a large beam out of a small splinter.
(20) I will be silent about the fact that you are not only condemned by your shameful judgments because of your work, but it commonly happens that he who judges is himself in greater sins and iniquity than others; that if he went back and read his own calendar and register, as he has lived from youth, he would hear a legend that would make him dread, and would gladly keep silent about other people.
(21) But now every man makes himself believe that he is pious, and will forget all that was before, and reprove and condemn a poor man who has once sinned. Thus he comes into two miseries, that he despises his former life, and forgets what he has been, not thinking how it would have hurt him if he had been mocked and condemned. This is one sin, that he is ungrateful, and has forgotten the forgiveness of sins, grace, and all the benefits of God. The other sin is that he loses his piety, and all his former sins come out against him, just so that he is reflected in his piety, and becomes seven times worse with him than ever before.
22 For do you not think that God can put a register before you and put on, not only your infirmity and sin of youth, but also your whole life, which you thought was delicious, as now the monks' monastic life? how will you stand and answer that you have blasphemed and crucified his Son daily with your masses and other idolatries? So it goes, when we forget what we have been, so
we can judge other people. But it is said: Hans, take yourself by the nose and reach into your own bosom; if you want to look for and judge a prankster, you will find the greatest prankster on earth, that you will forget other people. You will forget other people, and gladly pick up with them. For you will never find so much sin in another as in yourself. For if thou seest much in another, thou seest a year or two, but in thyself thou seest all thy life; especially the grosser knots, which other men know not, that thou shouldest be ashamed of thyself. Behold, this is a way against shameful vice, that thou please not thyself, but beseech God to forgive thee and others.
23 Secondly, that even if you see something evil in your neighbor, you should not therefore despise and condemn him, but look at his goods, and with your goods and gifts help him, cover him, adorn him and advise him, and know that even if you are the holiest and most pious, you will become the very worst when you judge another. For your gifts are not given to you to tickle yourself, but to help your neighbor where he may, to bear his weakness with your strength, to cover and adorn his sin and shame with your piety and honor, as God has done for you through Christ and still does daily. If you do not do this, and want to tickle yourself 2) and despise others, know that where another bears a splinter before you, you bear a great beam against him before God.
24 Thus you see why Christ speaks so harshly against this vice, and passes the severe sentence: "He who judges shall be judged again. And also just. 3) For, because you bring God into his judgment, and condemn him whom 4) God has not condemned, you give him cause to condemn you again to hell with all your life, even if you had been so pious, and your neighbor whom you have judged and condemned,
1) Wittmberger: the.
2) Erlanger: with it.
3) Wittenberger and Erlanger: as is also cheap.
4) In the old editions: those.
and 5) make him a judge over you, and make him find ten times more to condemn in you than you found in him. So you have made it 6) well, that you have both God and your neighbor angry and against you, and thus at the same time lose both God's grace and Christian life, and throw worse than a heathen who knows nothing of God.
V. 3, 4, 5: Why do you see the mote in your brother's eye, and are not aware of the beam in your own eye? Or how mayest thou say unto thy brother, Hold, and I will pluck out the mote out of thine eye? and, behold, there is a beam in thine eye. Thou hypocrite, first pluck out the beam out of thine own eye; and after that, know how thou pluckest the mote out of thy brother's eye. .
(25) That he may warn us the more diligently to beware of vice, he sets up a gross similitude and paints it before our eyes, pronouncing such a judgment: that every one who judges his neighbor has a great beam in his eye, while he who is judged has but a small mote; that he is ten times more worthy of judgment and condemnation, just by condemning others. This is a terrible, horrible judgment. Where then are the red spirits and masterly clever ones, who know much to master and reprove the gospel, and can do nothing but judge us and others? since there is nothing to punish, or perhaps they see a splinter in us, which they highly polish up. As 7) now the papists blaspheme, if they do it in the best way and bring great cause to judge and condemn us, the greatest is that some of ours have spiritual goods in their possession; or reproach us that we do not fast, and what is more, that has a semblance, as there are some infirmities among them. But they cannot be aware of their bar, that they persecute the gospel, murder innocent people over it, and are themselves the great robbers and thieves of monasteries and church goods.
26 For what do the pope, bishops, and the people rob now?
5) Jenaer: and.
6) "it" is missing in the Erlanger.
7) Wittenberger: So.
and princes? They do with all spiritual goods what they desire, but no one else is a true bishop, nor has his own with God and honor, and sits inside as a thief and robber; and yet everything must be delicious, and not be called stolen or robbed. But that we do not fast, nor keep their righteousness so strictly, which they themselves do not keep, this must be evil to all, and make all their sin and shame pious and honorable. So it goes through the whole world, that everywhere a beam judges the mote, and a great mischief dulls a little one.
Now it is true that we are not without infirmity; indeed, no Christian will ever be able to keep a splinter.] For St. Paul himself could not bring himself to do this, as he laments Rom. 7:14 ff. And the whole of Christianity must daily pray: "Forgive us our trespasses" [Matth. 6, 12.] and confess the article of faith, which is called forgiveness of sin. But these beam-bearers and judges of splinters do not want to suffer this article, and have everything so pure that there is no defect or infirmity; and as soon as they see something like this, they proceed with judging and condemning, as if they were so holy that they were not allowed to forgive sin or pray; they want to reform the Lord's Prayer, and blot out the main article of faith, since they are full of blindness and devils, and have heartache with other people's splinters. And among ourselves, even if we become foolish, who are full of vice and wickedness, they cannot help it, they must look at the little vices of others and condemn them, that the beam is master and judge over the splinter.
(28) But he who is a Christian must know (and will certainly feel it himself) that it cannot be so pure without the mote, and that the article, forgiveness of sin, must reign in us daily. For this reason he is able to accept other people's infirmities and to include them in the Lord's Prayer, when he says [Matth. 6, 12]: "Forgive us as we perish," etc. especially when he sees that the word is loved and valued, not despised or persecuted. For where these things are, there is Christ's kingdom, and forgiveness of all things, by which the mote is not destroyed.
is consumed. Therefore we should neither despise nor condemn anyone where we feel this; or else we will make a beam out of our splinter, so that we will not receive forgiveness, because we do not want to forgive others.
29. Thus sayest thou: Shall I not punish when I see that [it] is done unjustly, or call it right and approve of it? Or shall I put up with people tearing up the monasteries, or going about so roughly, praying nothing, fasting etc. No, I do not call you that either. For he confesses here that [it] is a splinter, and shall be taken away. But he teacheth thee rightly to deal with it. Let me tell you, it is not a splinter in the eye; but let me be careful that I do not have a beam in my own eye and take it out. First make the great mischief in thy bosom godly, and then make the little one godly also. For this is not true, that the great thieves hang the little ones (as they say), and great husks condemn the little ones. If the pope and his followers would stop and first turn at their door, so that they themselves would not be arch-thieves and evil-doers, then we would also have to suffer afterwards, or would have to suffer over it. But now they do not want to leave their beam and have it unpunished, and condemn us because we still have a splinter, and do not keep it as pure as we should. And so it goes that the great heretic, the pope, condemns the other little heretics, 1) and the little thieves must make pious the great thieves, who steal and rob publicly and without ceasing, and hang and pay for them.
(30) Such a perverse nature shall not be in my kingdom (says Christ), but so that you first make the great prankster pious, whom you will find in your own skin, if you look at yourself rightly; then, when you have done this, you will come with good measure to make your little prankster pious also. But then you shall see wonders what you will have to do with the great prankster every day, so that I may be your guarantor and pledge my head to you, so that you will never come to pulling out the other's splinter and have to say:
1) Wittenberger: Sinner.
Should I first deal with other people and make them religious? I can never make myself righteous, nor get rid of the beam. And so your brother's splinter will remain safe from you. See, this is what Christ wants to say, and in sum teach so much that one should gladly forgive the other and bear with patience, and show humility to one another, as it should be if we followed the teaching. In this way, all things would be right and well in Christianity, in true harmony, and God would be with us. But the devil does not allow this to happen through his limbs and his ruthlessness.
(31) And we should be afraid of vice, that it should present us with such a 1) horrible judgment, as I have said, that always he who judges has a beam in his eye before God, and the other who is judged has only a mote. Now the beam is an immeasurably graver sin than the mote, that is, such a sin as condemns us utterly, and there is no mercy in it. For how great our sin and infirmities are, he can forgive them all, as he shows by calling his neighbor's sin a splinter. But this is the shameful addition and blasphemy that spoils it, that you judge and condemn another for his infirmity, and do not forgive as you would have God forgive you; you go away and do not want to see such a beam, thinking that you are without sin. But if you know yourself (as has been said), you would not judge your neighbor either, and so 2) your beam would also be called small and a splinter, and would come to the forgiveness of sin, and you would also gladly forgive, and bear another's splinter and keep it to yourself, considering that God forgives your beam and keeps it to yourself.
32) It is called a beam in the eye, which makes a man blind as a bat and blind as a bat, and which the world cannot see or judge. Yes, it is adorned with such appearances that it thinks it is a precious thing and great holiness. And just as Christ said above [Cap. 6, 23.] about the sham eye, that the miser lights a light for himself, and
1) "a" is missing in the Erlanger.
2) Wittenberger: "will"; the immediately following "also" is missing there.
It is also the case here that those who carry the beam do not want to have a beam, nor do they want to be punished for being blind and wretched people, but are praised as those who judge the doctrine or life of others out of a right Christian opinion. Just as the spirits of the mob can boast and swear that they teach differently out of no hope or envy, but only seek God's honor and the neighbor's salvation, making it so beautiful and light, and humility and God's honor is so great that they see nothing before it. So it is also in life, when people begin to judge and reprove one another, such a lid and glory also goes: I do it not out of enmity to the person, but out of love of righteousness. I am in favor of the person, but hostile to the cause. This tickles so gently under the beautiful appearance that one is never aware of a bar.
(33) But it is not that you yourself would judge and pass judgment as you will, without God's word and command, and after that be called God's honor and righteousness; but it is a devilish addition that adorns itself with such a cover and makes itself beautiful. For here you hear that God does not want us to subject ourselves to be judges, whether in doctrine or in life. But where it is necessary to judge or punish, let those do it who have the command and office to do so, preachers, priests in the spiritual, and authorities in the secular government; or one brother against another, solely out of brotherly love, which bears and mends the neighbor's infirmities.
V. 6. You shall not give the sanctuary to the dogs, nor cast your pearls before swine; lest they trample them under their feet, and turn and rend you.
34. He has now almost preached (the Lord Christ) about the fruits and works that follow the teaching, and now he wants to begin a warning or admonition to beware of other teaching, as he also admonished the apostles when he sent them out to preach, saying [Matt. 10:16], "Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and without guile.
like the deaf" [Luc. 10, 3]. For a Christian, who is to lead and preach the word of God, and to confess it with his life, truly lives in a perilous state because of the people, and well gains cause for impatience, because the world is so exceedingly evil, and he lives in it as among serpents and all manner of vermin. Therefore saith he, Beware lest ye cast your sanctuary before swine and dogs. For they may trample it under foot, or turn against you and tear you asunder. This is to show them, and to make them angry, that wherever they go and preach publicly in crowds, they will also find dogs and swine, who will do nothing but trample on the gospel, and then persecute the preachers.
35 Who then are they that tread down our sanctuary, and turn against us? Now this happens in the two parts, teaching and praising. For the first are the false teachers, who take our gospel from us and learn it, and so get our treasure and precious treasure, in which we are baptized, live and boast, etc., and then go to their place and begin to preach against us, and turn their trunks and teeth against us. When now our mob, which before had been quietly silent, while the pope raged and ruled, so that no one heard them murmur; but now we have broken the way, and have loosed them from the pope's tyranny with our heavy ride, and have heard our doctrine, and can preach after it, they go and turn against us, are our worst enemies on earth, and no one has preached so evil as we, without which they would know nothing of it.
36 Secondly, your life is also like this, mostly in our country, since people despise the gospel and are tired of it, and now it has already come to the point that they hardly want to feed a pastor anymore, especially Junker Scharrhan's in the countryside, who takes all the goods for himself, and keeps the preachers so that they must lose the desire to preach, and lets them be his servants, so that they have to preach and do what he wants. This is followed by Junker Filz in cities, and He Omnes, who act 1) as if they did not want to preach the gospel.
1) Erlanger: to face.
We have neither the gospel nor the word of God, and yet we have freedom from the tyranny of the pope, as well as all outward goods. But now they would like to drive us out to the country with the gospel, or even starve us out.
(37) Well, we cannot do otherwise, we must suffer that such serpents, dogs and swine are about us, which both, with doctrine and life, corrupt the gospel; and where there are true preachers, it must always be so. . For this is the happiness of the gospel in the world; and when it comes again (as I have often prophesied, and fear it will happen all too soon) that such men, as popes and bishops, rule, it will already be gone and represented, and its preachers will be gone. For the gospel must be every man's footcloth, that all the world may run over it and trample it under foot, together with its preachers and disciples.
038 What shall we do therefore? You shall not (says Christ) cast it before swine and dogs. Yes, dear Lord, they have it already. For because it is a public sermon, and poured out into the world, we cannot prevent them from falling in and taking it. But they do not have it yet, and we want to prevent them (praise God!) that they do not get the holy things; they have the shells and the husks, that is, the carnal freedom; but this is forbidden to them, so that no dog or sow, whether he be a sheep, felt or peasant, gets a letter of the Gospel, even though he reads all the books and hears all the sermons, and makes himself believe that he can do it exceedingly well.
(39) Therefore this is the art, as Christ teaches here, when we see such a sow or dog, that we turn away from him, as we do from the spirits of the wicked, and have no fellowship with them, nor minister to them the sacraments, nor communicate to them the consolation of the gospel, but signify that they should enjoy nothing of Christ our treasure. If we do this, we have finely taken from them the pearls and the sanctuary. For let no scribbler or peasant, 2) swindler or spirit, have the gospel and Christ from me; let him first ask me for it.
2) Wittenberger: Felt.
and hold with me that I say yes to it, or any 'right preacher. For he who has the right gospel must certainly hold it with us and be one, so far as we are first sure that we have the right gospel and the pearls. Therefore, truly, he must not trample us underfoot, like Squire Scharrhans, nor condemn us, like the Rotten, nor despise us, like the peasants in towns and villages, but hold the dear word in honor, and all who preach it and hear it gladly. If not, we hold them for swine and dogs, and tell them that they shall get nothing from us; meanwhile let them read and hear, and 1) boast evangelically as they will, as I have to do with some Scharrhansen and towns. 2) For this is certain, whoever despises the preaching ministry will not think much of the gospel. Because they trample underfoot the pastors and preachers, and hold them in such contempt that the peasants do not hold their swine in such a way, we draw our pearls to ourselves again, and want to see what they will have of the gospel without our thanks? If you can trample on God's word and his preachers, he in turn can also trample on you.
40 Christ therefore saith, When ye see that they despise your preaching, and tread it under foot, have no fellowship with them, and depart from them: as he saith also Matt. 18:17, Whosoever heareth not thee and the church, count him a heathen and a publican. So that they 3) are told that they are not Christians, but damned Gentiles, and have nothing preached to them, and leave no part of our goods, as St. Peter Apost. 8, 20. 21. says to Simon Mago. So do I, and all who preach earnestly, that we do not make ourselves partakers of their sin. For God does not want us to pretend with our brethren as if their doctrine were right, but must consider them enemies, separated from them by the gospel, baptism, sacrament and all that they teach and live. So also we must tell ours, if they want to have a part in the gospel, that they have nothing over us.
1) "itself" .is missing in the Erlanger.
2) "as I must ...." is missing in the Wittenberg.
3) "them" is missing in the Wittenberger.
They should not despise everything, but prove their fruit by being serious and, at the very least, by honoring the Word and Sacrament, and by standing by them with humility.
(41) Yes (they say), with the way one wanted to make a rule again, and to put oneself again in chair and constraint, as the pope has sat until now, that would not be to suffer, and would have remained just as much under the pope. Answer: Yes, truly, I myself am very worried that it will be like this. But this will not be the way, which they undertake to resist the tyranny of the priests, but just the right beginning, that they will be despised and trampled under foot. For when they are gone, who have trampled them underfoot and driven them out, they will still not be able to be without priests or preachers. For Christ wants to keep his rule in the world, that nevertheless his gospel, baptism, sacrament, must remain. Even if no prince would not protect it, he will do so, because the Father has set him at his right hand and wants him to be the Lord. Even if they now drive out all the priests, they will not throw Christ from the throne. Therefore it will be so with them: because they do not want nor can suffer the righteous, pious preachers now, God will create others for them, who will force them, 4) and rule with tyranny, worse than before.
Therefore they are on the right track, our Scharrhansen and others, who put their heads together and think that they want to subdue us and force us under them, do not know that another sits above, who has the regiment, and says: If you do not want to have right preachers, then you have the devil with his preachers, who preach lies to you, which you must accept, and must let them be master, and suffer all plagues from them. As it has already gone over our Germany, since they did not want to accept the gospel, and still persecute it, that they have every corner full of the rotten, the swarmers and the Anabaptists, and they cannot fight it.
43) But this would be the right way to perish such things, 5) if the gospel
4) "become" is missing in the Erlanger.
5) degenerate = to forestall, to resist.
and faithfully ask God to send true, faithful workers into his harvest; then we should not have to worry. For such preachers would not press us nor force us, nor do us any harm in body or soul, but would promote and help everyone, and do all that is good. As we have been told, we may well boast before God and the world that we have not sought dominion nor our own benefit, but have served all the world with our bodies and lives, have not burdened or harmed anyone, but have gladly helped everyone, even in time, and have suffered all danger, violence and persecution. Because they no longer like us, God will grant that others may come after us who will deal with them differently, press them, torment them and torture them, so that they may see what they have had in us, and suffer it from those whom they now do not regard and would not like to have as stable boys. For they are worth nothing better than that they have such tyrants whom they must fear, as they had the pope; he was a right ruler 1) for them. Our mad princes have also already learned this, and have it in mind that they want to be rid of compulsion, and no longer fear the pope; they start to protect the clergy, but not for their sake, but that they force them under themselves, that they must live by their grace, and protect them in such a way that they should rather fall to us, whom they regard as enemies, than let themselves be torn apart by them in this way, under the name of protection. But this is how it should and must go, and it serves them both right.
44. but it shall not be so with Christians, but what righteous, pious hearts are, their pastors and preachers shall hold in all honor, with all humility and love, for the sake of the Lord Christ and his word, and shall esteem them great as a precious gift and treasure, given by God, above all temporal treasures and goods. Likewise, the right, pious preachers will seek nothing else with all faithfulness, but the benefit and salvation of all people, without all complaint, both of conscience and also outwardly of temporal goods and bodily beings. But he who
1) Erlanger: Regiment.
who despises us, knows that he is not a Christian and has lost the treasure again. We preach and admonish everyone who wants to accept it and keep it with us; but whoever does not want to, and still despises us with the appearance and name of the gospel or Christian brotherhood, and wants to trample us underfoot, against such we also need the art, that we let them have the appearance, but in principle take everything back to us, so that they keep nothing everywhere. For we have the command that we should depart from them, though we would not gladly do so, and would rather that they should remain with us; but because they will not, we must also let them go, and not for their sake let our treasure be spoiled, or let it be trodden under foot by them.
V. 7-11 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For he that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. What man is there among you, if his son asks him for bread, that he may offer him a stone? Or if he ask him for a fish, that he offer him a serpent? So then you, who are evil, can still give good gifts to your children; how much more will your bard in heaven give good things to those who ask him?
45. After the Lord Christ taught the disciples and established the ministry of preaching, 2) so that they would know what to preach and how to live, he here gives another exhortation to prayer, wanting to teach them that prayer, next to the ministry of preaching, is the most important work of a Christian, and to show that there is nothing more necessary in Christianity, because we have so many challenges and obstacles, than to continue praying without ceasing, so that God may give His grace and Spirit, so that the doctrine may come to strength and be accepted by ourselves and others. Therefore, God promised in the prophet Zechariah [Cap. 12, 10] (as mentioned above [Cap. 6, § 19]) that He would pour out on Christians a spirit of grace and prayer.
2) Wittenberger: aligned.
So, in these two pieces, grasp the whole Christian essence.
46 Therefore he will say, I have given you doctrine, that ye may know how ye ought to live aright, and what ye ought to take heed of. Now it is part of this that you also ask, and continue confidently with seeking and knocking, and do not become lazy or slothful. For it will be necessary to ask, seek and knock. For even though both doctrine and life have begun rightly, there will still be a lack of all kinds of afflictions and impediments that hinder and hinder us daily, so that we cannot go on, and must constantly fight against them with all our strength, but have no other stronger defense than prayer, so that if we do not do this, it is not possible for us to stand and remain Christians. As we can now see before our eyes the daily obstacles against the gospel, but we can also see that we take little notice of prayer, and act as if this warning and admonition were none of our business, and must now pray nothing, because the useless babbling and grumbling of the rosaries and other idolatrous prayers has ceased. Which is not a good sign, and to fear that much misfortune will befall us, which we could otherwise ward off.
(47) Therefore let every Christian accept this exhortation, first of all, as a commandment, just as the previous clause, "You shall not judge," etc., is a commandment; and know that he is obliged to exercise himself in the Christian work, and not do as that peasant who said he would give grain to the priest, because he should pray for him. As some think, What is the matter with my praying? if I do not pray, others pray. Lest it be thought that it is not our business, or that it is at our free will, as I have often urged.
48 Secondly, you have here the comforting promise and rich promise that he makes of prayer, so that it may be seen that he cares, and may keep our prayer precious before God, because he so earnestly exhorts us to it, so kindly entices us and promises us,
1) In the editions: there will be lack". Walch has inserted "not" here, because the meaning is: There will be the lack, that all kinds of infirmities and impulses hinder us etc.
that we should not ask in vain. And if we had no cause or stimulus but this kind, rich word, it should be enough to drive us. I will be silent, that he exhorts and gives so dear and high, and that we may do it so heartily.
49) Moreover, as if it were not enough, if we should do without this, for the sake of our great need, he sets a beautiful similitude in measure, to provoke the more, of every father against his son: that although he himself is 2) a disgraceful blunderer, yet if his son asks him for a fish, he will not give him a snake etc. From this he concludes these comforting words: Because you can do these things, who are not good in kind, and there is no good vein in you toward God: how then should God, your heavenly Father, who is good in kind, not also give you good things, if you ask Him for them? Everything is at its highest, so that one should or can provoke someone to pray, if only we would look at such words and take them to heart.
50 Now as to the need for which he gives this admonition, and which should drive us to pray, it has been said: that if one has God's word right, and both doctrine and life are well begun, there cannot fail to be found daily not one but a thousand temptations and oppositions. For the first is our own flesh, the old lazy sack, which soon becomes disobedient, careless and reluctant to God's word and good life, so that we are always lacking in wisdom and God's word, faith, love, patience etc. This is the first enemy that hangs on our necks daily, so heavy that it always drags us there.
The other enemy will also strike, the world, which does not want to grant us the good word and faith, nor does it want to suffer, however weak it is with us. It closes in on us and condemns us, wants to take away what we have, so that we cannot have peace with it. These are already two great temptations that hinder us inwardly and want to chase us away outwardly. Therefore we have nothing more to do, except that we always have to be at peace.
2) Wittenberger and Erlanger: whether the same.
Cry out to God to strengthen and promote His word in us, and to ward off the persecutors and the mobs so that it will not be muffled.
The third enemy is only the strongest, the wicked devil, who has the two great advantages that we are not good by nature and are weak in faith and spirit; so he takes up residence in my own castle and fights against me. He also has the world to help him, so that he drives all evil against me, so that he shoots his poisonous, fiery arrows at me, so that he makes me tired, so that the word goes out in me again and is muffled, and he rules again as he ruled before and cannot be driven out. Behold, these are three calamities, which press us hard enough, and are upon our necks, and do not depart, because we live and have breath. That is why we have constant cause to pray and cry out. That is why he uses these words: Ask, seek and knock, to show that we do not yet have everything, but that we are in such a state that everything is lacking and in short supply. For if we had it, we should not ask nor seek; if we were already in heaven, we should not knock.
Now, these are the highest tribulations in God's service and God's Word. After that we have the common, temporal trouble of this life on earth. So that we should pray that He may give us gracious peace, good government, and protect us 1) from all kinds of plagues, sickness, pestilence, evil time, bloodshed, storms etc. For you have not yet escaped death, nor have you eaten your daily bread, 2) that you may not ask him to give it to you daily. Item, you also have to pray for the secular authorities and against all kinds of vice, so that people do not rob and steal from one another, because you must see daily that it is so shameful everywhere. Over all this you have to govern your wife, child and children in your home, where you will find your hands full. For he who in his whole life shall keep and execute both Christian and imperial righteousness has more upon him than a man's work and fortune.
1) "us" is missing in the Erlanger.
2) Erlanger: you have not eaten your daily bread.
What shall we do now? We are in the midst of so many great hardships and obstacles that we cannot avoid, because we should tear ourselves apart. How can I resist not dying, being so slothful and lazy to God's word and all that is good; or that the world should rage and rumble, and the devil rage, and there should be so much trouble and misfortune? The dear Lord Christ knows these things well. Therefore he wants to show us a delicious, good medicine, as a pious, faithful physician, and teach us how we should do it. As if to say, "The world is so foolish, and it is not to be brought out of itself by wisdom and reason; it seeks so many ways and means, help and counsel, as it can get out of such distresses. But this is the only, shortest, surest way, that you go into a closet or into a corner, and there open your heart and pour it out before God, with lamentations and sighs, and comforting confidence that he, as your faithful, heavenly Father, will help and counsel in such distresses etc. Just as one reads Isa. 37, 14. f. of King Ezekiel: When the enemy lay before the city with a great multitude, and he was so oppressed and overwhelmed that no help nor counsel could be humanly hoped for, the enemy defied him most shamefully, and mocked him to his misfortune, and wrote him a letter full of blasphemy, that he might have despaired: then the pious king did nothing else, but went up into the temple, laid the letter before the altar, and fell down, and prayed from his heart. As soon as he was heard, he was helped.
But there is trouble and fear, and the hardest art, before one brings it to it, and the most miserable misery, that we always struggle beforehand and eat ourselves to pieces with our own worries and thoughts, so that we want to get rid of it ourselves and get rid of it. For it is a wicked, mischievous devil who rides me 4) as well as others, and has often shown me such deceitfulness when the challenge or trouble comes, whether in spiritual or worldly matters, that he sticks his head in quickly and makes one eat oneself with it. So that he snatches us away from prayer, and makes the head so mad, that one can
3) "him" is missing in the Erlanger.
4) Wittenberger: plagues.
He does not think about it, and before you start to pray, you have already martyred yourself half to death. For he knows well what prayer creates and is able to do, therefore he hinders and disturbs as he always can, so that one does not come to it.
Therefore, these words should be impressed on my heart and I should become accustomed to falling on my knees as soon as we are confronted with fear and distress, and to presenting the distress to God according to this admonition and promise, so that we would not have to struggle with our own thoughts to seek help. For it is a very delicious medicine, which certainly helps, and is never lacking, if one only needs it.
(57) How one should pray properly has been said above (Cap. 6, § 20 ff.) and elsewhere enough. For here we speak only of the power of prayer and what should drive us to it. The most important thing, however, is that you look at God's word first, which instructs you in your heart what you should believe, so that you are sure that your faith, gospel and Christ are right, and that your standing is pleasing to God, then you will soon see the devil against you, and feel how he is lacking everywhere, inwardly in faith, and outwardly in your standing, that he wants to leave everything behind, and swarms around and around with temptations. When thou feelest these things, that thou mayest be wise, and open thine heart, that thou mayest straightway begin to pray, and say, Dear Lord, I have thy word, and am in the state that pleaseth thee, I know it. Now you see how I lack in every way, that I know no help without you; therefore help me, because you have said and commanded that we should ask, seek and knock, and we shall surely receive, find and have what we desire.
If thou wilt so accept and be accustomed to pray confidently, and not receive, then come and reprove me. If he does not give you in a moment, he will give you so much that your heart will feel comfort and strength until the time comes when he gives much more abundantly than you had hoped. For this is also a virtue of prayer, if one practices it and pursues it, and thus remembers the word that he has promised, that the heart will always become stronger, and hold on more firmly, and at last obtain much more than otherwise.
(59) I could finely prove this by my own example and that of other pious people. For I also tried it, and many people with me, especially at the time when the devil wanted to devour us, at the Imperial Diet in Augsburg, and everything was so full of evil, and so lively, that all the world thought it would go over and over; as some had defiantly pressed, and the knives had already twitched and the guns were loaded. But God, through our prayers, has helped and opened up in such a way that 1) those who were shouting with their pestering and threatening have been put to shame, and have given us a good peace and a gracious year, which has never been for a long time, and which we could not have hoped for. If another journey and adversity now comes, let us pray again, and he shall help and deliver us again, even though he lets us suffer and be pressed a little, so that he may strengthen us the more, and we may be driven to pray the harder. For what kind of prayer would it be if the need were not there and pressed us so that we felt it? It serves well that one may feel it, so that prayer may become the stronger. Therefore, let each one learn not to despise his prayer, not doubting that he will surely be heard and receive what he desires in his own time.
60) But why Christ needs so many words, that he sets three pieces: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you," when it would have been enough in one, is easy to see (as is also said) that he wants to admonish us the more strongly to pray with it. 2) For he knows that we are stupid, and are afraid to present our need to God as unworthy and unskillful etc. We feel the lack, but cannot bring it out, thinking that God is so great, and we so small and unworthy, 3) that we are not allowed to pray. This is also a great hindrance from the devil, which does great harm to prayer. "Therefore he provokes us with such stupidity and thoughts, 4) so that we may have no doubt, but only go on confidently and boldly. For
1) Wittenberger: aufgehaben.
2) Wittenberg and Erlanger: to pray.
3) "and unworthy" is missing in the Erlanger.
4) "and thoughts" is missing in the Wittenberg.
Even though I am unworthy, I am still his creature; and because he has made me worthy to be his creature, I am also worthy to receive what he has promised me and holds in such high esteem. Summa, if I am unworthy, he and his promise are not unworthy. Then only dare to do it freshly and confidently, and present it to him with all joy and confidence in his bosom. But above all, see to it that you believe rightly in Christ and are in a right standing that pleases God, not like the world, which does not respect its standing and only strives day and night to fulfill its evil and evil-doing.
(61) But one might interpret these (3) three pieces as repeating the same thing in different words, indicating the stopping of prayer, of which St. Paul also exhorts, Romans 2:12: "Stop at prayer. As if to say, "It is not enough to lift up, and sigh once, and recite the prayer, and then depart; but, as the need is, so let the prayer do. For it does not attack you once and then leave you, but is always attacking you, and again falls on your neck, and will not let go. So do thou also, that thou prayest always, and seekest, and knockest, and never ceasest. Just as the example of Luc. 18:3 teaches about the widow who would not let go of her judge's neck with her pleading and her stopping, and she did it so brazenly that he was stunned, and had to help her without his thanks. How much more (Christ concludes v. 7) will God give us, when he sees that one does not cease to ask, but always and forever knocks, so that he must hear; especially because he has commanded it, and shows that he is pleased with such perseverance. Therefore, where the need always knocks, knock also always, and do not desist, because you have his word; then he will also have to say, "Go on, then, and have what you desire. St. Jacob also says in his epistle [Cap. 5, 16] that the prayer of the righteous is powerful if it is persevered in earnest, and cites the example of Elijah the prophet from Scripture etc. So does
1 ) "so" is missing in the Erlanger.
2) Wittenberger: mag.
3) Erlanger: the.
God, therefore, to drive thee not only to ask evil, but to knock, that he may try thee whether thou canst hold fast, and teach thee that therefore thy prayer is not unacceptable nor unheard, though he consumes, and often makes thee seek and knock.
V. 12: All things therefore that ye would that men should do unto you, do ye even so unto them: this is the law and the prophets.
62 With these words he concludes his teachings in these three chapters, and puts them all in a small bundle, in which they may be found, and each one may put them in his bosom and keep them well. As if to say, "If you want to know what I have preached and what Moses and all the prophets have taught you, I will tell you briefly and in such a way that you will not complain that it is too long or too difficult to remember. For it is a sermon of this kind, which can be stretched out long and wide, and also made short, and all doctrine and preaching flow out of it and spread out, and again come together here. How could it be made shorter and clearer than in these words? Without the world and our old Adam not allowing us to think about it, and to hold our lives and this teaching against each other, let it come in to one ear and out to the other again. But if we were always to hold it against our life and work, we would not go so roughly and be thrown to the winds, but would always have enough to do, and might well become our masters ourselves, and teach what we ought to do, that we should not run after holy life and works, nor should we be allowed many lawyers and law books for this purpose. For it is brief and soon learned, if only there were the diligence and earnestness to do and live according to it.
(63) So that it may be seen by rough examples: There is no one who likes to steal from him, and if he asks his own heart about it, he must say that he really does not like it. Why does he not conclude that he will do the same to another? As when you see in the market that everyone makes his own as dear as he himself wants,
4) Erlanger: "-zu der" instead of: und diese.
5) "to" is missing in the Erlanger.
that he would gladly give for thirty pennies what is not worth ten, and you ask him, "Would you also like it to be done to you?" He cannot be so coarse and unreasonable; he must say, "I would buy it as the market would give it, and what would be cheap and right that I should not be taken over. Behold, there is thy heart, which doth tell thee with discretion what thou wouldst have, and thy conscience, which doth conclude that thou oughtest to do likewise unto others, and doth teach thee with discretion how thou oughtest to deal with thy neighbor in buying and selling, and in all manner of dealings; which all pertain unto the seventh commandment, Thou shalt not steal."
64 Likewise in other commandments: If thou hast a wife, daughter, or maidservants, thou wouldest not willingly put them to shame, or speak evil of them, but wouldest have them honored and esteemed by all, and wouldest say 1) the best of them. Why then art thou so wicked, that thou seekest after another's wife, and makest thyself to be ashamed; or leaveest it standing where thou shouldest help her to honor, and hast thy delight in backbiting and slandering? Item, you would not like anyone to do you harm or harm you, or to speak evil of you, and what is more. Why then do you not yourself keep the rule and measure that you demand and want from others, and can soon judge, reprove and condemn another if he does not do it for you, and yet will not keep your own law yourself? So go through all the commandments of the other table, and you will find that this is the right sum of all the preaching that can be done; as the Lord himself says here 2).
(65) Therefore it is called a short sermon; but again, if it is to be spread out through all the pieces, it is such a wide sermon that has no end. For all that is done on earth is not to be counted until the last day. And there is a fine master, who can make such a long, extensive sermon so short and close it into a summa, that everyone can carry it home with him, and remember it daily, as written in his own heart, yes, in all his life and works (as we will hear further on).
1) "them" is missing in the Erlanger.
2) Erlanger: like him to you.
and everyone can see 3) where he is lacking in his whole life.
And I also think that it should still have power and produce fruit, if one only got used to thinking about it and did not want to be so lazy and careless. For I do not consider anyone so rude nor so wicked, if he thought of it, he would still shy away from it and be repulsed by it. And it is certainly well done that Christ sets it so that he sets no other example than himself, and so that he does not set it nearer, that is, in our heart, body and life, and all our limbs; That no one may run far after it, nor spend much effort and expense on it, 4) but has placed the book in your own bosom, 5) and so clearly that you must not let anyone try to understand Moses and the law, so that you yourself are your Bible, master, doctor and preacher. Then he instructs you that you should only look at it, and you will find how the book goes through all your works, words, thoughts, heart, body and soul. Only judge yourself by it, and you will be wise and learned enough over all lawyers' art and books.
67) As a rough example, if you are a craftsman, you will find the Bible placed in your workshop, in your hand, in your heart, teaching you and preaching to you 7) how you should do to your neighbor. See thou by thy hand, by thy needle, by thy thimble, by thy beer cask, 8) by thy stuff, by thy scales, by thy cubits, and by thy measures, read thou this saying written thereon, that thou canst not see it, lest it come under thine eyes, and there be no thing so small, that thou shouldest go about daily, that it should not tell thee without ceasing, when thou wouldest hear it; and thou shouldest not lack preaching. For thou hast many a preacher, and many a trade, and merchandise, and handiwork, and other readiness, in thy house and court. This cries out at all times over thy neck, My dear, deal thus with me toward thy neighbor, as thou wouldest that thy neighbor should deal with thee with his goods.
3) Erlanger: and see.
4) "und lassen" is missing in the Wittenberger.
5) "hat dir" is missing in the Erlanger.
6) Wittenberger: nu.
7) "dir" is missing in the Erlanger.
8) "Your beer barrel" is missing from the Wittenberger.
(68) Behold, this doctrine is written in all places where we look, and put into all our lives, if only we had ears to hear, and eyes to see; and it is so abundantly set before us, that no man can excuse himself that he knew it not, or that it was not sufficiently told or preached unto him. But we are like vipers who stop up their ears and become deaf when they are summoned; we do not want to see or hear what is written in our own hearts and minds, and so we go about recklessly: "Ha, what is another man's business to me! I may do with what is mine as I please, and sell what is mine as cheaply as I can, who will deny me etc.? 1) as a squire does with felt and gags on the market. And when they are punished and rebuked by God's word, they laugh and mock at it, and only strengthen themselves in their wickedness. But we do not preach such things, neither does Christ, nor do he want to have anything to do with them, and despise them as much as they do, and let them go to the devil, so that they may be separated on both sides.
(69) But those who would like to be pious, and yet fear God and think how they want to live and drive, they should know that they should not, nor must they, deal with their goods as they wish, as if they themselves were masters, but are obliged to act as is right and proper, which is why there is land law and city law. For this is what every man would have his neighbor do to him; therefore he should also do so to him, taking and giving good goods for just money, 2) both. This is his earnest commandment, and he would not have any liberty or arbitrariness made of it, as if one would do it or leave it without sin; and he will keep it, however much the world thinks it a disgrace and despises it. If you do not do it, he will deal with you according to your own right and judgment, and will also come to your house and court, so that you will have no blessing for the one you have gained against this teaching, but all sorrow and heartache, with your children. For he will give his commandment to the-
1) "etc." is missing in the Wittenberger.
2) "um recht Geld" is missing in the Erlanger.
nor have held, or shall have no good nor good fortune.
70 Secondly, it is not only so obvious (as has now been said) that I must see in everything that is before my eyes, but it is also so prefigured that one must be ashamed of himself. For there is no one who would gladly do an evil deed that other people should see, and no one may sin so freely before people as if it were done secretly, so that no one sees. So Christ himself wants to make us witnesses here, and to make us shun ourselves, so that when we do wrong, conscience will soon stand against us with this commandment as an eternal witness and say, "Behold, what are you doing? Thou shalt give it so dear, according to the common equal purchase; then thou shalt put so much over it. Item: you would not gladly take the goods from another, as you spoil or counterfeit them etc. How would it grieve thee if one gave thee for a florin that was worth scarcely ten pennies? that if thou hadst a good drop of blood in thy body, thou shouldst be ashamed of thyself. For if another did it, you would call him a thief and a rogue. Why then are you not ashamed of yourself, since it is not another but yourself who must reproach you, condemned by your own conscience? But there is good for a hard, impudent forehead, which is ashamed neither before men nor before itself, much less before God. But if someone else does it to you, you can soon cry out: Isn't this sin and shame, and really 4) stolen from the bag? Soon you can see a thief and a scoundrel in another; but the one who is in your bosom, whom you can grasp and feel, you do not want to see.
(71) Oh, how many such fellows are now in all trades and crafts, who go about safely, cheating and deceiving people where they can, and yet do not want to be thieves and scoundrels, if they only do it secretly and carefully. But if anyone were to give back what he had stolen and robbed in his trade or craft, then
3) "dazu" is missing in the Wittenberger.
4) Wittenberger: terrible.
few people keep anything. They still go about as pious people, because they must not be publicly scolded and punished, thinking that they have not sinned; and when they look around, all the corners of the house and yard are full of theft, and God grant that they do not have one or two guilders in the house unstolen. Nor shall all this be called theft. Yes, if it were theft alone, and not murder in addition, since one makes many people weak and ill with evil, harmful goods, food or drink, and not only deprives them of money, but also of health, so that many eat and drink that they boil up after it and often die from it! Dear man, is this not as much as if you broke into his house or chest, or beat him to death? without it not having the name.
If you were not so wicked and insolent, you should be ashamed when your conscience tells you this, and holds this saying against you, so that you have to strike yourself; yes, it would make you so afraid that you would not be able to stay away from it. For it is a burden that always presses and drives, yes, always condemns, as an eternal witness against ourselves that it is not possible to bear. This would soon teach you to desist from such robbery and stealing, and what is similar that you would not like to have done to you by another etc. So get into the habit of looking at this saying a little and practicing it with yourself, so that you will have a daily sermon in your heart on everything you have to do and act with your neighbor. In this way you can learn to understand all the commandments and the whole law, and govern and guide yourself through your life and the lives of all people, so that you can judge what is right and wrong in the world.
Seventy-three: But sayest thou, How saith he that the law and the prophets consist in this? Does not the Scripture of the Law and the Prophets contain much more? For it has the doctrine of faith and promises, of which nothing is said here. Answer: Christ here names the law and the prophets as opposed to the gospel or promise. For he preaches here nothing of the high article, namely
Not from faith in Christ, but from good works alone. For these are two distinct sermons, both of which must be preached, but each at its own time and hour. You can see this clearly in the text, in the words where he says, "Whatever you want people to do to you, you do to them." With this he shows that his sermon now goes no further than the works that people do to us and we do to them, and says nothing about the grace of Christ that we received from God. This is why he says: "If we are to preach about good living and works that we should do towards our neighbor, you will find nothing else in the whole Law and all the Prophets than what this saying teaches you. Therefore he also clearly uses the words, "To the people," and, "You also do this to them," etc., to indicate that he is speaking only of the commandments of the other tablet.
74 And the best part of the saying is, He saith not, Other men shall do it unto you; but: You shall do it to other people. For every man is glad to have another man do it to him, and there are many peelers and boys who can well suffer that every man should be pious, and do them good; but they will not do it to any man. As now, our peasants let themselves think that it is unjust and a great burden that they should give equal purchase; and yet they can cry out and complain that people steal from them or value them. But these are vain evil worms. Some, however, 1) are still a little better, who say, "I would gladly do what I ought, if other 2) people would do it against me first. But this saying is thus: Do thou what thou wilt of another. Thou shalt begin, and be first, if thou wilt that other men do it unto thee; or, if they will not, do it nevertheless. For if thou wouldest not be righteous before, and do good, if thou sawest it of another, it would never come to pass. If others do not want to do it, you are not all the less obligated to do it according to the law and the order of the law, because you would like to have it done to you. He who wants to be pious does not have to be
1) Wittenberger: ander.
2) Wittenberger: but.
Turn the example. And it is not for thee to say, This man hath deceived me, and I must again cast him; but because thou wouldest not, do not that man either, and lift up that which thou wouldest have done against thee. Then you may persuade other people by your example to do you wrong again, even those who have done you wrong before. But if you do not do it yourself, you are liable to pay that no one does it against you. And it shall be well with thee in the sight of God and in the sight of men.
V. 13, 14: Enter by the narrow gate: for the gate is wide, and the way is broad, that leadeth to destruction, and many there be which go in thereat. And the gate is narrow, and the way is strait, that leadeth unto life, and few there be which find it.
He has now preached, our dear Lord, and finally concludes this sermon with several warnings to prepare us against all kinds of obstacles and troubles, both of doctrine and life, which come under our eyes in the world. For it is true that the teaching has been beautiful and delicious, both long and short enough in one word, so that it can soon be said and understood; but there is toil and work to make it work in life. And it is indeed a hard and difficult life, to be a Christian or pious, which will not come to us sweetly; as that good damsel said, "Much belongs to honor; yes, indeed, much, and much more to a Christian life. The dear Lord also takes this into consideration here, that it will come under their eyes and occur to them: I would like to live like this, but it takes a lot. Yes, that is what I say, therefore I warn you, beware, and do not turn away from it, even if it becomes a little sour and difficult, for it will not and cannot be otherwise in the world.
A Christian must know this, and be prepared for it, so that he does not let himself be annoyed or hindered, whether the whole world lives differently, and by all means does not follow the great crowd, as Moses also forbade before, Ex 23:2: "You shall not follow the crowd to evil" etc. As if he should say: You will always have to see the trouble in the world.
The way to damnation is wide, and there are many, many of you who walk in it; and the gate is very wide, so that you go through it with Hansen etc. 1)
This is the great annoyance that makes many people suspicious and 2) disparaging, yes, even the prophets and holy people have been thrown out of their minds, as David often complains in the Psalter, especially Psalm 73:3 ff. with many words: "I was distressed when I saw that the wicked 3) were doing well. For they are not in any journey of death, and stand adorned like a palace. They are not in calamity like other people, and are not afflicted like other people." Summa, they are blissful on earth (he says) and become rich, have house and yard full, live in pleasure, and do what they only want and think. But what do I do about it? I have to be pious and suffer, and am tormented daily, and my punishment comes every morning, that is, if I transgress a little, he is behind me with the rod. That's what I get. Everything there is done with honor and joy; that is why all the world falls to them, praises and praises everyone. As we have seen under the papacy, if only someone put on a clerical garment, the whole world had to celebrate him and hold him in honor, then everyone helped and admitted, and was a blessed mother who had carried the son. And now also: He who is only an enemy to us is held in great honor and esteem by them, he may live as he pleases. This hurt the dear fathers, that they had to see such happiness and wickedness of the world, that everyone thinks much of it, and runs after it, and they should be pious, and have nothing but misfortune for it, and suffer contempt and persecution from everyone.
(78) Christ will also show this, and warn his own, that every man should live in the world as if he were alone, and let his word and preaching be to him the greatest thing on earth, so that he may think, Though I see that my neighbor, and the whole city, yea, all the world, live otherwise, and all that are great, noble, rich, rulers, and lords, hold with it:
1) "u. s. w." is missing in the Wittenberg.
2) Erlanger: and us.
3) Erlanger: so.
nor have I a companion, 1) greater than they all, even Christ and his word. Therefore, even though I walk alone, I am not alone. For because I have the Word of God, I have Christ with me, together with all the dear angels and all the saints from the beginning of the world; that indeed there is a much greater multitude and more glorious process 2) around me than there is now in the whole world. But that I do not see it before my eyes, and must see and bear the sorrow that so many people fall from me, or live and walk against me.
You must keep to this, if you want to stand otherwise; otherwise you will be carried away by such anger, where you look with your eyes at how other people live and believe. For from this the Turks conclude, as from their strongest reason: Do you think that God is so cruel, and condemns such a large world? So also the papists: Yes, do you think that this alone should be right, what you bring forth from your corner, and the whole world be damned? 4) Should so many popes, bishops, holy fathers, kings and princes have all erred? etc. They stand so firm on this that no man can tear them away, and conclude most certainly that our doctrine is not right. And yet there is nothing else but the reason: ours are many; theirs are few; we are pious, learned, wise, God's people, sitting in the apostle's place etc., therefore we cannot err. Christ has not abandoned His Church, nor God His people. It is not possible that God should condemn so many excellent people for the sake of the few, for He did not create heaven in vain.
But against all these things Christ teaches thus: Only the eyes are put out, or even turned away, that one may not look at the great multitude, but only at God's word, and know that it should and must be so, that the road to damnation is wide, and a broad gate, and many that go therein. And again, the gate to life
1) Instead of "a journeyman," the Wittenberg has: "one who has it tnit mir helt."
2) "Proceß" here means "procession". Cf. § 88.
3) "recht" is missing in the Wittenberg.
4) "and the whole.... sein" is missing in the Wittenberger.
5) "shall be and" is missing in the Wittenberg.
narrow and the way is narrow, and very few who walk on it. Therefore, it is not valid for the Turk and the Pope to boast about their faith: Ours are many, and have kept it so for a long time; therefore it must be right. For Christ sets the contradiction arduously, and calls it the road to condemnation, which is broad and well prepared, and warns that we should not be offended that ours is so few, and the other multitude so great. But it is very difficult to digest this little bit, if one feels it rightly, that I myself have often choked over it and thought: We are such a small, poor group, despised and condemned by all that is high and great on earth; shall we then boast and defy all the world that our thing alone is right, and pass judgment on them all: that the pope, bishops, and all that is attached to them belong to the devil? It must still be overcome and decided: I know that my cause is right, even if 6) the whole world should say otherwise.
How did the dear Virgin Mary react when the angel came and brought her the message that she was to be the Mother of the Most High? Who stood with her, who believed this, or who stood with her? Should she have considered that there were so many rich, noble, great lords' and princes' daughters, and God should have known to find no other for such high work, for which no virgin had ever come, but she, a poor, unknown, despised handmaid? Item, how did the patriarch Abraham, when he had to go out of Chaldea, and go alone, as if he alone were a Christian, and all the world condemned? [But he did not have to turn back on it, nor look around for others, but said: "How God deals with the whole world, I will let him command it, but I will keep his word and follow it, regardless of whether I see the whole world going the other way. Just as Mary had to think: What God does with others, I will let him take care of, but I will stick to the word that I hear and tells me what he wants to do with me. So we must also conclude: I see that the pope, bishops, princes,
6) "also" is missing in the Erlanger.
The mobs, the burghers and the peasants do as they please, despise and ridicule us in the most certain way, so that I would also like to say: Do you think that you alone are right against them all? But go away, pope, princes, scholars, and all the world; I know that the teaching is right and the word of God; I will stay with it, God grant, go, or stay, as you wish.
82 Christ therefore saith, I have given you such a doctrine, that ye shall see how very few men shall keep with you, and how many shall teach and live contrary unto it, that it shall greatly overthrow you: but hold fast, and be not offended; and know that it shall be so, and must be so; and remember that I said before, that the gate is strait, and the way is narrow, unto life; but the way is broad and wide. etc. Therefore turn not aside from it, but hear what I say unto you, and follow me. For I, with all the saints, have gone the narrow way, so must ye also go it, if ye would come unto me; let them go their wide way. For you shall see how narrow the hole will be where they have to come in. Whereas you, who now have to go through the narrow gate and narrow path, will come into a beautiful space, as large and wide as heaven and earth.
Now, what is it that makes the way so narrow? No one does, because the wretched devil, the world, and just our own flesh, which is lazy, blocks and resists, and does not want to go up, so that it trusts God and keeps his word, cannot stand the world's contempt, poverty, danger etc. Summa, it would like to go also the wide road, therefore it makes this path 1) sour and difficult for us.
After that comes the world, which persecutes, hangs, murders, burns and drowns us, so that we do not go the long way with it. And when it can no longer do so, it blasphemes and disgraces us in the most poisonous way, chases us away with sword, fire and water, so that it is a hard fight to stand and fight against our own flesh, so that man may trust in God, love his neighbor, discipline his own flesh.
1) Wittenberger: "victory".
2) "to" is missing in the Erlanger.
and remain in his profession. And if we do all this with hard work, the world shall persecute and blaspheme us as the worst evildoers on earth, precisely because of the same hard life.
The evil devil also comes and plagues the heart with evil thoughts, misbelief, fear, anxiety, despair, and makes everything we have done good a sin and a disgrace; and yet we must remain standing there under such enemies, and stand at the goal of them all. Someone else might get angry, fall back and say: "I see that those have peace and good days, go in good peace, and have the name, fame and honor that they are the right servants of God: why should I alone let myself be so miserably mangled, vexed and disgraced? where they all remain, there I also remain etc.
The ancients have finely modeled this with the poem of the knight Tondalo (without that they have not properly arranged it, and pointed to the purgatory or torment of the souls after this life), how he had to go over a narrow bridge, which was barely a hand's width, 3) with a load on his back, and under him a sulfurous pool full of dragons, and in addition one came to meet him, which he had to give way. That rhymes finely with this saying. For a Christian leads such a hard life, as if he were walking on a narrow path, yes, on a shearing knife. Thus the devil is among us in the world, snatching at us without ceasing with his jaws, that he may bring us into impatience, despair and murmuring against God. For this the world goes to meet us, and will not give way nor let us pass over. So our own flesh is on our neck, that we are oppressed in every way, and the way itself is so narrow that it would be enough effort without it, if there were no other way or obstacle; nor do we have to pass through it, or be granted to the world and the devil.
Therefore, think and act accordingly: If you want to be a Christian, be one. For nothing else will come of it; you will not widen the way, and must see that here a little, and there a great multitude.
3) Jenaer: and.
go. But let this be your comfort: First, that God stands with you. Then, when you have passed through, that you will come into a beautiful, wide space. For if you only keep the word, and 1) [If you only hold to the word, and 1) if you follow it and not your eyes, then he is surely with you, and so strong that your spirit overcomes the flesh, the world and the devil, that he cannot create anything through your flesh, nor through the world, nor through himself. For the word which thou cleavest by faith is too strong for him, though it seemeth small, and we see it not. But he knows well what it can do, as he who has often tried it and felt what power and army strength it is, where one believes in it. Therefore the prophet defies so high Psalm 118, 6. 12. 13.: "The Lord is with me, therefore I will not fear; what shall man do to me? They surround me like bees, and burn like fire in thorns; but in the name of the Lord I will smite them. They may push me to fall, but the Lord helps me" etc. Behold, he also hath nothing, but the word and faith, that the Lord is with him, whom yet he seeth not; but feeleth the world and flesh, which narrow his way, and make his life sour. Yet he stands firm, content with the fact that the Lord is with him and holds fast with him, and is sure that he will remain before them and prevail, even though all the world is against him.
We must also be accustomed to comfort, so that we learn to make a wide space out of a narrow gate and a narrow way, and a large crowd out of a small group, so that we do not stare with our eyes, but through the light and the word look toward the invisible, namely, that Christ himself and all the heavenly host are with me, and have just gone the way, and with a beautiful, long procession 2) have gone before me to heaven, and all of Christendom is still walking along the same road until the last day. For where he goes and remains, there they all must go and remain. So the way becomes easy and gentle for us, so that we can walk through it with confidence. As Christ also beckons and says [Matth. 11, 28. 30.]: "Come to me, all you who are in need.
I will give you rest, for my yoke is easy and my burden is light. As if to say, "Do not be weighed down by what I lay out for you in the world. For it is a yoke and a burden to the flesh, and is called a narrow bridge 3) and a strait gate: but only cleave unto me, and I will make it smooth and gentle for you, and will give you so much strength, that ye shall walk softly in the way, and not only so, but shall know that it is pleasant and sweet unto you.
For this is certainly true, if one compares them with each other, the believers have the advantage that they should not gladly change places with the wicked. Even though they live in a state of great turmoil and have to suffer much, they torment and torture themselves ten times more than they do us, with their poisonous, restless hatred, and with so many futile attempts to harm us, and all kinds of evil deeds and tricks, so that they sin, that they do not have a good conscience, nor a right happy hour, and are their own devils here on earth; and yet do no more with it against us, without a little pestering and urging us, as far as God allows them.
(90) But they that believe in Christ shall not have such sorrow and trouble, and yet may have a merry heart and conscience. Whether we are pressed a little, and the devil oppresses us; But nevertheless he must let go again, and we nevertheless be refreshed by the word, so that our lust and distress become sweet to us, and have only half a torment, outwardly in the outward man, but they are twofold martyrs of the devil, both have their hell here and there, with eternal torment and restlessness of conscience from murder and blood, that they cannot draw any happy, good thoughts to God, although they have a little joy and pleasure outwardly. So it serves them right, as the Scripture says Jer. 17, 18: Duplici contritione conteres eos, Domine, HErr, give them double plague and heartache.
91 Behold, thus the Lord with all faithfulness hath warned us both, and comforted us against it, that we turn not away from it, whether it be to us or not.
1) Wittenberger: and you.
2) In the old editions: Proceß.
3) Wittenberger: Climb.
Our life becomes sour, and we have to see and feel so much trouble in the world, because, if we look at it rightly, it becomes only half sour, and through Christ, in whom we believe, everything in our heart becomes sweet, and brings life and eternal joy. What harm is it, then, if the old Adam is pushed a little over it?
V. 15. Beware of false prophets who come to you in sheep's clothing, but inwardly they are ravening wolves.
Until now the Lord has established both doctrine and life correctly, and warned against that which is contrary to them, and does harm or hinders them. To this he adds a warning, that one should see whether the doctrine and life are already rightly established and working, lest teachers arise secretly among us, who, under the same name and appearance of right preachers and gospel, introduce another, and pervert and corrupt both doctrine and life.
For nothing else will come of it; the true, pure doctrine of the gospel must be contested by the devil in every way, both within and without, as Christ said at the beginning of this sermon; that whoever wants to be a Christian must consider that he has enemies: first, those who are outside of Christendom, who set themselves against him and attack and harm him, beat and choke him, or at least blaspheme, curse and condemn him. And it is decided that whoever does not have haters, blasphemers and persecutors is not yet a Christian, or has not yet proved his Christianity by outward deed and confession. For as soon as he wants to confess, the world becomes hostile to him, and where it can, it will certainly kill him over it. These are now public enemies and outside of Christianity, which everyone can see and feel.
94. But over these (Christ is saying here) you will still have enemies of 1) one kind or another: not those who are outside and deny the doctrine, but those who grow up among you, carrying your name and praising it, who will first have the greatest-
1) "of one kind" - a kind.
2) Do harm. For those, even if they thunder, cannot take 3) more than body and goods; but they cannot take my heart and faith by force. But these are not after body and goods, but leave me what I have; but cunningly grasp at the doctrine, that they may take from my heart the treasure itself, namely, the dear word, for which we suffer persecution from those enemies. This is a wretched thing, that those who are called our brethren, and who praise the Christian doctrine, rise up against us, and under the same name take away the right doctrine and introduce others. As St. Paul also warns his Ephesians, and prophesies Apost. 20, 30: "There shall rise up among you yourselves, which shall teach and preach perverse things" etc. This, I say, is especially a pitiful thing, that they should do it who are among us and of us, whom we consider righteous, and cannot guard against them until they have already begun to do harm.
This is the persecution in Christendom, which is proclaimed to us beforehand in all Scripture, granted from the beginning of the world. For so it went to Moses in his people [4 Mos. 16, 1. ff.]. Yes, Jacob, Isaac and Abraham in his house, and Adam, who had only two sons, nor did one have to make a rotter etc. [Gen. 4, 5. ff.]
96 And I think we have now experienced it well ourselves. How many have been you who first stood with us and began the gospel against the pope? that it could be seen that we would bring the whole world to ourselves. But in the moment when it should be going on best, our people themselves go to it, and cause a misery worse and more injurious than all princes, kings, and emperors could have done to us. Well, what shall we do about it? They do us the greatest harm, and in addition strengthen our enemies against us, who cry out that they see what our doctrine is, because we ourselves are not one among ourselves, and the Holy Spirit cannot be with us,
2) Erlanger and Jenaer: "great"; but the latter has "greatest" as a conjecture in the margin, which the Wittenberger has in the text.
3) Erlanger: still.
because we ourselves persecute, reproach and blaspheme each other etc. This is what we have to suffer, that the enemies are strengthened by such annoyance, and we are weakened and blasphemed, and thus both our enemies and brothers are against us, so that there is no greater challenge in Christianity, in the outward nature of our doctrine.
Because we must always wait for such things and cannot avoid them, Christ gives us both a comfort and a warning with this sermon. The consolation is that we should not be frightened, nor worry ourselves to death over such terrible distress, as it appears and feels that we, who praise God's word, are not one even among ourselves; but, instructed by His word, say thus against it: I knew this well before, when I wanted to be a Christian, that [it] would happen as my Lord Christ foretold me, that I would have to have two kinds of enemies, both from without, and also within from my own dearest friends and brothers. Therefore this shall not deter me, nor make me dislike the doctrine, as though it were unjust, that they which were my brethren should set themselves against me. Christ himself had Judas, his betrayer, with him, and therefore what he taught and did was not wrong or unjust, so that his dearest disciple fell from him and caused trouble. Therefore we must not respect our Judas either.
98 But the warning is that we should certainly take care of ourselves, and diligently watch and guard that such mobs do not deceive us, but prepare ourselves against them, and learn to know them. For in saying, "Beware," he wants to teach that we are not to retreat here, nor 1) be patient, but to open our eyes, to be brave, cautious, and wise. For against those outward enemies we must not be more than patient, that we suffer what they inflict on us, and stand firm; but here it is not a matter of suffering nor of yielding, but of guarding, of watching out, that I also trust not a word to my brother with me and with you, but with keen brave eyes look to the word alone, and trust no one but myself.
1) "wejchen noch" is missing in the Erlanger.
Man, who is with me now, than who can preach with me today, but probably against me tomorrow.
And no one may think himself safe here, as if he did not need this admonition. For it is such an annual, cunning temptation that even the most spiritual have enough to do to keep from being deceived. But the rest of the people, who are safe and without worry, cannot help but be deceived. Therefore he does not use the word "beware" for nothing. For the appearance and name is too beautiful that no one can recognize (as we will hear) who does not have the right understanding of God's word, and in addition looks at it with all diligence, and lets that be his highest concern, how he keeps it pure and true.
For behold, how he paints them, the false teachers, according to their appearance and renown. First, he gives them the name that they are called and are prophets, that is, teachers and preachers, and also boast that they are not called or held differently, have the same office of preaching, the same Scripture, and the same God that they boast of, 2) as the others, and yet are false prophets. For he speaks here of those who have the ministry to preach. For the others, who go about without office and command, are not so good that they are called false prophets, but tramps and boys, who should be commanded by Master Hansen, and are not to be suffered (though they taught rightly), where they want to take hold of the office and command of others, or sneak secretly and thievishly into corners, where no one should preach his own sermon without being asked, nor should he intrude, even if he hears and knows that one is preaching wrongly in public, when he is not commanded to answer for it. For God has ordained the ministry like others, that one should not act contrary to it; but he who conducts it unjustly will have to answer for himself, and will certainly find his judge.
101 Secondly, he says that they come in sheep's clothing, so that they cannot be reproached or distinguished outwardly from other true preachers. The two pieces are,
2) Wittenbergers: those who boast.
who do the harm of having the right office, and come to it with such beautiful adornment and appearance that one cannot say otherwise than they are right, pious preachers who seek everyone's salvation; how they boast exquisitely, and can swear to it, leading vainly God's name and word. This goes in so strongly, and sweeps the people away like a flood, that one cannot defend oneself. 1) For who is there among the rabble who can or may sit down against such and punish them? Yes, who knows how to beware of them, because they come with God's name and word (as they boast)?
But Christ warns us herewith against both, that we should not turn away from the fact that they have the office, although the same is necessary and belongs to a preacher. But no one is assured that because of this he must be believed as if he could not be a prankster in the office. Just as it is not strange in the world that in all offices and positions there are many scoundrels and boys who misuse it. They may be called prophets, I allow (says Christ); but beware of them, and see that they are not false prophets. Likewise, see not if they come in sheep's clothing, with the precious name and appearance. For here thou hearest that a ravening wolf may go hiding under them. 2) Therefore beware lest the sheep's clothing deceive you. For they must all have such a beautiful cover and appearance, if they are to deceive the people.
103 And this is the difference between these secret enemies and other public enemies. For the latter come to us in public, so that everyone knows them well; but these go among us in the same office that we have, also leading the same scripture and word in pretense; but they come (says Christ) from themselves; that is, although they have the office, yet they bring such words and doctrine that God has not commanded them, nor sent them to do, but their own dreams and doctrines of devils, adorned with God's name. Therefore, be warned just against the sheep-
1) Wittenberger: who is not to be resisted.
2) Wittenberger: to be.
Dress thyself, that thou trust no man, how great an appearance he maketh, but look to the word alone, whether he performeth the same aright, or selleth his own trumpery thereunder.
(104) Behold, if we would receive such a warning, and walk according to the words of Christ, we could easily beware of all false prophets and preachers. But the fact that they are tearing down everywhere is due to the fact that we, who hear the true gospel, do not take it seriously, do not make sure that we have it and grasp it; we go along so sleepily and industriously, as if we could not lack it. This is the reason why we are deceived by such a fine appearance and prestige before we look around. For as soon as another, new teacher comes and appears, the word attendite, "look to yourselves," is forgotten, so that we should be prepared, and hear each one as if we did not hear him, but only look and pay attention to the teaching. These are frivolous, fickle spirits, who only look preachers in the mouth, and quickly burst out of a forwardness that makes them lustful, so that they think: "Oh, I have heard that one before, I must also hear this one, he is a fine, learned, holy man. etc. There the devil has already gained space, and before they are aware of it, he drives them and leads them according to all his will from one rottenness to another; as St. Paul says of such, Eph. 4, 14, that they are like a reed that weaves to and fro, 4) letting themselves be driven where every wind blows with new teaching. If today or tomorrow another one appears, they also burst on it, and always listen.
This means that they do not have a certain understanding in their heart of God's Word, that they hold the Gospel in low esteem, and think that when they have heard it once or twice, they know it and now have it; they soon get tired of it, 5) open their ears and mouths when someone else comes along who brings something new; and they are just like Adam and Eve, who were deceived by the serpent [2 Cor. 11:3], who also opened their eyes after the forbidden tree, and imagined such beautiful thoughts.
3) "so" is missing in the Wittenberger.
4) Wittenberger: blows.
5) In the old editions: "vberdrus".
against God's word: Why should we not eat from this very tree? They became so lascivious and forward that they were tired of all the trees in the whole paradise and gaped at this one alone. etc. [Gen. 3:4.]
(106) But if we were serious about the gospel, and concerned about keeping the treasure pure and clean, we would not be so easily deceived. For I hope that no spirit of the mob shall so easily overthrow me, because I know that our gospel is right, and would not willingly lose it. But if a man comes with beautiful sheep's clothing, I do not look at his body as if I wanted to hear something different or new, but whether he agrees with my gospel. If not, then I am so composed and assured, praise God, that I know he is a false prophet and a ravening wolf under his sheep's clothing.
So the devils' spirits have two advantages, that we are so careless, safe and careless people, and they can adorn themselves in the beautiful sheep's wool. For sheep's clothing is called, not evil pieces and gross sin, as of the heathen and unbelievers, but the excellent names and fame of true Christians, who have holy baptism, sacrament, Christ, and all that Christ is. They must bring all these things with them. For no one has to come in this way: This is what I say, but this is what Christ says: Dear friends, you have the Word of God and the Scriptures, and you must believe them if you want to be saved; anyone who teaches otherwise deceives you etc. They lead you to the highly praised name of Christ and God, and the terrible, magnificent words: God's glory, truth, eternal blessedness, and what more such words belong to it. When a man hears such excellent words, and is so highly admonished about his soul's salvation and damnation, he is frightened, and as soon as he is not armed and well prepared against them, he is caught. For it cuts like a sharp shearing knife, and goes through body and soul. This is a piece of sheep's clothing.
Moreover, they adorn themselves with peculiar works and ways, walk in gray skirts, look sour, and make it hard and severe with fasting, fasting, hard camp etc., and do not live at all like other common people.
This, however, makes a great impact, and charms the people splendidly, so that it falls down in heaps; and such a villain can seduce a whole city, which has had God's word for a long time, with one sermon, and make people forget in one hour 1) what they have heard in ten years; that even I, if I wanted to, would easily dare to preach to my people again in two or three sermons, and to establish new pilgrimages and masses, with such a pretense and special holiness. For the people (as I said) are easily persuaded with it, and without that, they are forward and eager to hear new things.
(109) Behold, they must adorn themselves, both with doctrine and life, so that they lead the very same words that we hear, and in addition a beautiful, glittering life. As our Anabaptist flocks are now seducing many people by crying out that the gospel is not right with us, because it is seen to bear no fruit, and people remain wicked, hopeful and stingy; it must be something more than the mere word and letter; the spirit must do it, and attack itself honestly with life; if it were God's word, it would certainly also bear fruit. So they go on, saying that they have the right mind, and the right fruit and life. When a simple, inexperienced man hears this, he says, "Oh, this is true! So he lets himself be carried away with the excellent word: Spirit and fruits of the Spirit. Then they go on to say, "He who wants to be a Christian should not have worldly authority, nor wield the sword, nor have anything of his own, as we have; but this is a true Christian, who proves it by works, forsakes everything, does not accept worldly authority and government, walks in a bad gray coat, suffers hunger and sorrow. etc. These are called fruits of the spirit. Behold, there are vain sheep's garments, with which they lead the poor people in heaps.
(110) Who can now recognize the wolf among them and guard against it? Answer: I know of no other advice, except as I have said [§ 98 ff.] that each one should see to it beforehand that he is sure of his cause and of the doctrine, and
1) Wittenberger: verleuret.
I have so grasped it in my heart that I could stay with the teaching, even if I saw everything that is on earth taught and lived differently. For whoever wants to be safe, he must not look at any outward manifestation in Christianity, nor judge by it, but only by the word, which shows us the right nature, which is valid before God. For example: The main and summa of Christian doctrine is that God sent and gave His Son, Christ, and through Him alone forgives all sin and makes us righteous and blessed. This you shall keep, and no other. After this, when thou liftest up thine eyes, thou seest divers diversities of life and substance, that this man is man, and woman, and lord, and servant, and ruler, and subject, and rich, and poor, and whatsoever estate and station there be in the world; and all things are so mixed together, that I can see nothing 1) that hath any peculiar appearance. But because I am so composed, and know such a main thing, in which I have 2) everything, my heart concludes thus: God grant, I see a husband or virgin, master or servant, scholar or layman, gray or red clothed, fasting or eating, seeing sour or laughing, what is that to me? Summa, what such difference is, and I see with my eyes, that is one thing to me as the other. For I have such an understanding that a maid in a red robe, or a prince in his golden garment, can just as well be a Christian as a beggar in a gray robe, or a monk in a willing or hard shirt, and through such understanding I am well protected from all kinds of outward larvae.
But he who does not have such a main thing, nor knows how to judge everything according to it, cannot be careful that he is not deceived by such larvae, when he sees this one with wife and child, or splendidly and deliciously adorned, etc., and sees another one sour, fasting a lot, barefoot, and in a gray skirt, and concludes as soon as: O this is a holy man! the others are nothing. 3) He is not so wise that he could say, "Can there also be a rogue hidden under the gray skirt? As a Christian can conclude and say: Dear
1) Jenaer: I do not.
2) Wittenberger and Erlanger: ichs.
3) Latin: ut retineri
Monk, if you wear a gray skirt not out of necessity, but out of a peculiar sense that you want to be considered peculiar in the eyes of others, you must be a desperate, two-faced villain who opens people's mouths with false pretenses, otherwise you would have to say: If a farmer who plows or fertilizes his field is just as much a Christian and goes to heaven as I am, what am I doing with my peculiar nature?
But, as I have said [§ 104 ff.], the great common multitude clings to such larvae as fill their eyes, 4) and it is a peculiar thing to behold that nothing helps if one preaches against it for an equally long time. Thus we are by nature inclined to such teachings and works. For it pleases reason, which always wants to deal with God by its own works. So then the devil blows and stirs up through these teachers until he has driven us into it.
But we, as much as we want to be safe, should see to it above all things, as I have always admonished, that we have our main article of Christ right, so that we can judge rightly of all outward vestures and creatures, and the Spirit will teach and guide us finely. In the same way, every man will find enough good works to do in his own state, if he wants to be pious, so that he may not seek anything special.
For if you are a prince, judge, husband, servant, or maid, and if you practice and prove your faith, if you are faithful in your office and profession, and if you do what is right, you will have so much to do and to work for, that no Carthusian will have a heavier order than you. For what great toil and hard work is it that a man wears a gray skirt or cap, or walks on wooden shoes, or hurts his body a little when he does it hard, and yet lives without worry and fear, and has enough to eat and drink? But he must eat his daily bread in the sweat of his brow and with sour labor, and not only his body, but much more his heart must be ground down by the evil world and his neighbors, and
4) Erlanger: "das ihn .... füllet."
all misfortune, strife and heartache await and suffer. So that a right civil estate, Christianly led, is more than a tenfold Carthusian order; without that it does not seem, like the monk wearing a cap, separate from people, and yet, if one would open one's eyes, and hold them right against each other, reason would also have to conclude this. So also a prince, whether he wears gold chains and marten-like hoods, but if he is pious, he is such a martyred and wretched man under the marten-like hood that there is no equal to him in any monastery. So go through all offices and ranks. If you find a pious man or woman, you must not look for a monk or nun, for he is monk enough before, and leads a heavier order than all cap and plate bearers; yes, it is vain fool's work before God with all monks and forest brothers, 1) against a pious child, servant or maid, who obediently and faithfully does what he is commanded. Do only what a pious man or woman should do, then you have a rule that is heavier 2) than Francisci and all monks rule, caps and plates, which covers much before a rogue than a pious Christian.
But the foolish reason does not want to look at this, but throws it to the winds, and thinks: "Oh, this is a mean thing, everyone would have it in his own house. But the only thing lacking is that we do not allow ourselves to be serious about taking God's word, otherwise we would soon say: "If Carthusians, Anabaptists, the devil himself or his mother come here, they will not make a better state or life than God has made.
(116) Therefore, it is necessary to let it be an excellent, high, divine state for a pious husband, servant, maid or faithful worker, and thus, according to the words of
1) Forest brothers - hermits.
2) Wittenberger: better.
If the people were to judge rightly in all works and all classes, and if everyone were to teach and live rightly, everything would be done in the finest way. These would be the right classes, which God has created and ordered and is pleased with. And if God would have it that a city would have many such pious citizens, wives, children, masters, servants and maids, then we would have the kingdom of heaven on earth and would not be allowed to have a monastery. We would not be allowed to fast, nor to pray and sing in church during the day, but we would not be allowed to do more than what each person's 4) office and work requires.
117. So you see what the sheep's clothing is, so that they open people's mouths. But what are they inside and at the bottom? Nothing else, says Christ, but ravening wolves. That is what they seek, the desperate boys, to destroy and tear the souls with a beautiful appearance of doctrine and life. Not outwardly, like the tyrants and persecutors who tear apart body and goods; nor like the preachers who publicly preach against us and condemn our doctrine, but inwardly, that they may secretly snatch away the treasure of our heart, which has now become God's throne or kingdom and dwelling place. That is, all their deception, which they so adorn with doctrine and life, is to the end that they tear away the faith and the chief article of Christ. 5) As now the reformers also take our name by heart, and well confess that we have the gospel by word and preaching; but there follows (they say) no fruit. Just with the word "no fruit" they lead people away from faith to works, and take away the main part, which is faith in Christ, and lead us to look at the fruits alone; if these are there, then the gospel is right, and again. And all their doctrine is nothing else, but that one must attack and prove himself by the fruits, having nothing of his own, leaving all things etc. So again they fall on works, and put their trust in them, but to be saved by them.
3) Erlanger: "und dürften doch".
4) Erlanger: their.
5) den" is missing in the Wittenberg.
6) Wittenberger: tear away.
118) And the worst of all, they teach not the right fruits, which the gospel teaches and requires according to faith, but what they dream and devise; they say nothing about how every man should lead his profession rightly and faithfully, and remain in it, but just the opposite; they lead the people of such professions, teach them to leave as worldly, and to run away, and to start something strange, to see sourly and to live hard, not to eat, drink, and dress like other people, to let themselves be tortured and killed willingly and without being asked. Otherwise (they say) the gospel has no fruit in you, and you are not yet a Christian, even though you have long believed etc.
119 And they adorn their dreams with Scripture and sayings from the Gospel, when Christ never taught or commanded such things, neither by word nor example, that one should run away from men, leave everything, have nothing of his own, unless it comes to the necessity of leaving either this or his word. Therefore thou shalt not forsake it ere he bid thee, and be compelled to do so. If it comes to that, then say: Before I would forsake the gospel and Christ, I would rather lose wife, child, body, goods, sun, moon, and all creatures. But apart from necessity you have God's commandment that you love your neighbor, serve him and help him with body and goods, likewise love and govern your wife, child and servants, etc. do not run away from them and let them sit, as they do against God's word and order without any necessity, and yet want to boast of great fruits of the gospel, as special saints.
120 Therefore learn to know such spirits, how they tear inwardly under the sheep's clothing, and take away the faith, leading you from Christ to yourself, and calling the fruits of the gospel, which they themselves dream, that they may destroy the true fruits. These are they, the ravening wolves in sheep's clothing, who always destroy Christianity. Until now they were called monks; now they are Anabaptists, as new monks; in former times they were Cainites, Ishmaelites, Esauites, Pelagians. For this false faith has been granted by the
1) "wrong" is missing in the Erlanger.
Beginning of the world. And even if these Anabaptists leave now, others will come.
In sum, this monasticism must remain as long as the world stands, although with other new names and works. For all those who go about doing something special, above the faith and the common classes, are and remain monks, even if they do not lead the same way, clothing or manner. One can well beware of these who walk along with caps and plates, for they are now well enough painted that everyone knows them. But beware of the new monks, who do not wear caps, but still put on other special characters, pretend great devotion and holiness with sour eyes, gray skirts and hard life; say that one must not wear velvet or silk, red or colored clothes; just as those monks also taught. So that there is always the same monasticism, without any other clothes. That is why the painters have it just right when they paint the devil in a monk's cap, and his devil's claws come out below. 2) For he does nothing else from the beginning of the world, but seduces the world with monasticism.
V. 16-20. By their fruits you shall know them. Can you also gather grapes from thorns? or figs from thistles? So every good tree brings forth good fruit, but a corrupt tree brings forth evil fruit. A good tree cannot bring forth evil fruit, and a corrupt tree cannot bring forth good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore you shall know them by their fruits.
Because the Lord Christ warned His own to hold fast to His teaching, and to see that they are not deceived by others, who are ravening wolves under sheep's clothing, He now also teaches, for more warning, how to know them by their fruits, and sets up a similitude with bad, simple words, which even a child can understand. For no one is so foolish as not to know that a thorn bush is not a wolf.
2) "go" is missing in the Erlanger.
figs nor grapes etc. But however simple the words are, no one sees that they are so valid who does not diligently consider God's word. But it is all in understanding what he calls good or evil trees and fruits. For it is soon said, This is a fig or a thistle, a good apple or sour sloes, and with the eyes and reason easily seen and [understood]; but since 1) it points to Christ, it is impossible, without spiritual understanding alone, to reason according to God's word. For we have heard above 101 ff] how these same false teachers bring such appearances and smooth words that reason is not able to judge, nor can it guard against them. Yes, it is just such a doctrine and life that has grown out of reason and is in accordance with it, and naturally pleases us, because it teaches about our own deeds and works, as we understand and are able.
This is called recently "a good tree, bearing 2) good fruit," who lives and conducts his being and walk according to God's word, pure and clean. For he will also conclude afterwards of many who have heard God's word, preached in his name etc., 3) and also say: Lord, Lord! to this have done many signs, cast out devils, 4) and yet are false and hypocrites. Therefore, reason must be put to bad use here, and only God's word must be followed, and then it must be concluded, when judging life and works, that one knows what God's word calls a good tree or good fruit. For this is too high for reason (as I have said), when it sees someone who wears nothing but a gray skirt, who fasts every week, like the Pharisee in the Gospel, yes, who also performs miracles and signs, that he should not be a good tree with good fruit. For it cannot know anything higher, 5) nor conceive and understand anything better, is badly trapped in concluding that he who leads a different life than other people must be a special one.
1) Wittenberger: that.
2) Erlanger: the.
3) "preached in his name etc." is missing in the Erlanger.
4) "Teufel ausgetrieben" is missing in the Erlanger.
5) "know" is missing in the Wittenberger.
be a holy man. Do not see, the blind fool, that such works are still all far, far from God's word.
And if you ask her: How do you know that the same works are so delicious as you do them? she cannot say otherwise than: So it seems to me. Yes, 6) into the smoke hole with your conceit, that I should stake my salvation and happiness on it. It means, then, that you must know, and not imagine or think, and have a certain reason and testimony from God's word that it pleases Him, so that you can say, "The work is well done," or, "The state is pleasing to God, that I know. Not according to my own light or star, 7) that it seemeth me good or evil; but that it goeth by the word and commandment of God. It seems not fine to me that a husband, or wife, or ruler, or judge, should be as holy as one who crept into corners or deserts; but it is not for me to judge according to my own conceit. And even if someone casts out devils and does all the miracles the apostles did, I would rather be a cobbler's servant or a dishwasher according to God's word, and set such a standard above your conceit, even if you could raise the dead. Therefore, to bear good fruit is to live a life and do good works according to God's word and command.
Thus these words, "By their fruits you shall know them," 8) are set for a sign, and made a goal, by which they may be judged and known. But if we are deceived, it is no one's fault but our own. For he hath not left us in doubt, but hath set forth arid clear. If ye cannot judge them (saith he) before the beautiful garments of sheep, take heed only to their fruits and works, whether they be righteous and good.
(126) Yea, how knowest thou these things? may these things also be false. Answer: You know what God's commandments are; see if they are according to them. For I will surely be your guarantor that no spirit of the wicked shall come and seal it up, and leave a stink behind.
6) Erlanger: "There".
7) Erlanger: Starn.
8) Erlanger: "from" and "know" instead of: "on" and "recognize".
that one sees that the devil has been there. And never has false doctrine or heresy arisen, it has had the sign with it, as it shows here, that they have raised other works than God has commanded and ordered. That the world is deceived now comes from nowhere, because it follows the mad reason, and leaves God's word under the bench, does not pay attention to what he gives, meanwhile opens its eyes to the larvae, where it sees mix something strange.
Now if anyone wishes to judge rightly here, let him do as Christ teaches him and examine their works and fruits before him and hold them against God's word or commandment, and he will soon see how it all adds up. Look at the most holy Carthusian monk with his strict order, and St. Paul on the other hand with the ten commandments, and you will see that St. Paul preaches in this way: If ye have Christ by faith, be ye every man obedient, and subject unto the authorities, and love one another in all ranks. Behold, there you have a true reflection of a Christian life according to God's commandment and order. On the other hand, the spirit of the mob comes and says, "Oh, this is a wicked thing! There are many wicked people in the ranks, and everything is a worldly thing; ei, we must seek something better. So he goes and does something strange and peculiar, comes trolled with a cap or a gray skirt; that is supposed to be a delicious life and a perfect state.
(128) But if thou art in accord with the word of God, thou mayest soon judge, and say, Where hath God commanded thee to raise up such peculiar estates and works against the common estates which he hath ordained? I know very well that there are many bad boys and pious people in all classes, but what is it to me how they are abused? Nevertheless I stand by the word that teaches me that such estates are good, although there are wicked men in them. There I look and judge. And because the estate is good, the works and fruits must be done according to God's word, as the same estate demands, must also be right and good. But because your state has no word of God, the works done in it cannot be good, and both tree and fruit are rotten and of no use.
So you have a certain judgment that you cannot lack, as Christ teaches you to know them by their fruits. For I have also read up on all the heretics and the rotten ones, and found that they have always done and brought forth something different than God commanded and ordered, one in this article, the other in that article. This one has forbidden not to eat all kinds of food; the other one has condemned marriage; the third one has condemned the authorities; and each one has done something 1) of his own, so that they must certainly all walk on 2) this path.
130 Therefore, as I have said [§123 ff.], it is up to one to actually know and keep the definition of what Christ calls good works or fruits: namely, that a good work is that which is commanded or commanded by God's word, and is in the same commandment. Thus, a wife who is pious and keeps her marital status right can say and boast that her status is commanded by God, and has the right, pure, and honest word of God, and pleases God from the heart. Therefore, their works are good fruits, so that we may judge and judge, not according to our own conceit, but according to what God says and calls good. Stay with it, and you will not fail as they must fail. For there is the judgment that they cannot teach right fruits. Thus God also holds that they must preach nothing else but loudly invented juggleries. And because they despise the right fruits and works, which have no special appearance, he also despises their rotten works, which they put on with great appearance and presume to do better than he has done.
There is a saying invented by the priests, and I think that the devil himself has mocked them with it: When our Lord God made a priest, the devil watched and wanted to imitate him, and made the plate too wide, so it became a monk; therefore they are the devil's creatures. This is ridiculous and mocking, but it is the truth. For where the devil sees that God gives obedience and love among one another, and makes a fine spiritual
1) "a" is missing in the Erlanger.
2) Erlanger: from.
He cannot leave it, he must build his chapel or Kretzmer by the church, and also teach his monasticism, poverty, gray skirts etc., so that the monks are always the devil's priests. For they practice the devil's doctrine (as St. Paul also calls it [1 Tim. 4, 1.]), made out of their own conceit, and want to outdo God's work and make it better.
For this reason Christ says: "If you want to know and judge them, keep to the pure word of God, so that you may be sure what the right fruits are, and see how they agree with them, you will certainly find that they teach and do other things than God has commanded; therefore, you can certainly also test the tree, that it is not good. And gives it a crude, childish likeness:
133. "Can one also gather grapes from thorns or figs from thistles? Yes, very well (they think), shouldn't one be able to do that? Yes, one reads vain sugar from it. For such works are much more delicious than those which God has commanded. But look at the two kinds of trees, the vine or fig tree, and the thorn bush or thistle. 1) Thistles and thorns may blossom beautifully before other trees, but who is comforted by their fruit? 2) But the fig tree is such a simple tree, it does not boast or brag about its fruit or leaves, it does not put forth leaves before 3) the fruit is present, but before it is seen, it bears fruit. So also the vine, which is as without appearance and glory as no other tree, a mere dry, weak wood; nor does it bear the very sweetest grapes above all other plants, since more arid trees bulge and boast with leaves and blossoms, so that one would think they would bear pure sugar; and yet give nothing everywhere, but such sour fruits, which are of no use.
134 So here, too, these have the appearance, and make a noise with their boasting of special works, as if they wanted to do it.
1) Jenaer: "or".
2) Erlanger: "may also bloom, but what fruit do they bear?"
3) "beats... Blättern" is missing in the Wittenberger.
alone. And when it withers away, it becomes like hawthorns, which are full of stones and neither nourish nor feed anyone, or thistle heads, which only sting and scratch when they are attacked. For if one contrasts God's commandment: whether God has commanded and commanded such works, and they are done for the service and benefit of the neighbor, it is found that 4) it is not suitable for anything, and only hinders the right good fruits. Again, that which is of the other classes has no appearance, shines and glitters not, and yet brings forth the very finest, best fruits, and creates the greatest benefit on earth, but in the sight of God, and in the sight of those who are enlightened with spiritual eyes, that they may view and judge it rightly.
135) Therefore he saith, Can grapes be gathered of thorns, or figs of thistles? 5) As if to say, "It may blossom as a delicious thing, but wait a while and see when the time comes to gather and remove the fruit from what you find growing. For nothing more comes of it than to deceive people who have waited for great, delicious fruit, and yet find nothing of which they or others can take comfort and enjoyment. or others to comfort themselves and enjoy; and that even the highest reason is deceived and seduced by such a spectre, caused by the devil, who does not have God's word and right understanding, but follows his own conceit and devotion, and thinks that if it pleases him, If it pleases God, then it must also please God, when it should be the other way around, that I let myself like 6) what I hear that pleases Him,7 ) even though it is a displeasing thing in all of God's states, and in addition there are many evil people in it, who corrupt such fruits, like the evil worms.
136 And now he concludes such a simile with a common saying, which he usually likes to use: "Every good tree brings good fruit, and a rotten tree brings bad fruit" etc. But what is the need to teach this with so many words?
4) Erlanger: da.
5) Erlanger: "Can figs also be read from thorns?"
6) Wittenberger: "that we should put up with".
7) From here to the end of the paragraph is missing in the Wittenberg.
Who does not know this before? Should a blind man grasp it by the sticks, and take us for fools who do not know? Well, let him who knows it know it; but let us learn it and remain Christ's disciples. For it is (as has been said) not so easy an art to judge in this matter, since Christ speaks of it. But this saying serves to comfort and strengthen those who are in such states, contrary to reason's feeling and reputation, that it is a vexatious being, and much evil happens in it, which makes many people suspicious, that they are considered dangerous, as if one could not well serve God in it etc. So that St. Augustine himself was very broken and tormented, even since he was already a great doctor, that he would have liked to see everything right, and to separate the evil from the estates, and the Pelagian heretics gave him a lot of trouble with it. How almost all heretics wanted to make such things pure, and 2) (with leave) even pelted.
But why should one look so far? It is stated here finely and in short words: The state that God has created and ordered, and the man who walks and lives in such a state according to God's word, can bring nothing but good fruit. With this you can comfort your heart against such thoughts: "Oh, if this or that one has brought me into this state, there is nothing but unpleasantness and misery in it! Which has often challenged me about my ministry, and still does, that if it were not for God's word, I would have long since conspired to preach a sermon, and also have given leave to the world, as the monks did in former times. But this is what the wretched devil does, that he makes each one's position so difficult, and blinds the foolish reason so that it cannot recognize the office and work that God lays out for us, and which is heartily pleasing to him, as a good fruit of a good tree, and thus spoils even its position and fruit. For it would be a good tree and a good estate; but it does not see it, and is itself in the way, that it cannot bring forth good fruit.
138 Therefore, learn to look at his status according to this saying, so that you can
1) Wittenberger: good.
2) Wittenberger: "and just with it".
conclude: Now I know, praise be to God, that I am in a good, blessed state that pleases God; even if it is annoying to the flesh, much trouble and unpleasantness, I will gladly bear it all. For here I have the consolation that Christ says: "A good tree brings forth good fruit", of all classes, put into God's word, even though they are 3) despised and held in low esteem by the world and the special saints. Again I hear the judgment that every rotten tree brings forth bad fruit: that when I see the most holy Carthusian, I see a shameful rotten tree, though it seems delicious, and has not so much unpleasantness and repulsiveness. For the devil does not make it so sour and difficult for him as he does for the right, godly estates. That is why they are so well pleased with such states and works.
139 But as little as I can see in my state that my fruit is good, so little can he see that his state and fruit are rotten and of no use. And so this saying must be reversed in their case, and thus be called: A rotten tree brings forth good fruit, and a good tree brings forth evil fruit; so that, in short, reason cannot judge here, nor see the goodness of their state and its works, nor have joy and pleasure in it, but praises and extols the contradiction. For if it could be seen, we would go in vain rejoicing, and suffer and bear with a cheerful heart all that God lays out for us, certain that because such a tree is good, its fruits must also be good. So that a pious carter, when he leads a cartload of dung into the field, leads a cartload of delicious figs and grapes; but before God, not before our eyes, which we do not believe. Therefore every man is weary of his position, and gapes at another.
(140) This is what Christ means by concluding so aridly and straightforwardly, "A good tree bringeth forth good fruit," and again. And that he might make it still stronger, he adds, as for abundance, and says: "A good tree cannot bring forth evil fruit, and a rotten tree cannot bring forth good fruit."
3) "equal" is missing in the Erlanger.
How can a servant or maid not be a rogue? a man or woman break marriage? a prince a tyrant, a preacher a seducer? as you said yourself above [§ 100 ff]. Where else would one find knaves and husks, but in all kinds of estates and trades? Answer: Yes, that is, alas, true; but so no one is a good tree any more, for he steps out of his estate and lives contrary to God's command. But if he remains in his tribe or office, and does what the same requires, he cannot be an evil tree. Therefore he says, "Watch and remain a good tree, and I will promise you what you do, so that it cannot be evil. For the works that God has commanded must have the price that they cannot be called evil.
What could we desire more blessedly than to have such glory and testimony from Christ Himself, against all the evil spirits and misfits, that we know that we are in such a state that we cannot do evil, if we live according to God's word and do what we are commanded to do. Yes, even though something evil comes along, if we do too much not out of intent and courage, but ignorantly or out of weakness, that must also be good and given. Summa, you cannot spoil it, because you are walking in the divine office and word, only stay in it, so it cannot be evil; or if it would be sin otherwise, it shall not be called evil, but covered and forgiven, 2) so abundantly 3) you shall be blessed by God's word. Even as a fig tree or other tree, though it sometimes bears a wormy fruit, yet it is a good fruit according to its kind, without thorn or prick. Yes, before it should be without fruit, it must rather have worm-eaten fruit, but 4) without their fault; so also all the works of a Christian are good in kind, because the tree is good, and lives in such a way that it would gladly bring forth vain good fruit, although sometimes, through weakness of the flesh, or other hindrances, something evil runs along with it.
1) Wittenberger: will.
2) Wittenberger: "or even if something sinful is involved, it should be covered up and forgiven."
3) Erlanger: honest.
4) "doch" is missing in the Erlanger. - Wittenberger: "doch ohn seine".
On the other hand, those briars and thistles, if they break, they cannot bear good fruit, which is called a good apple or fig. And no Carthusian or barefoot monk, if he tortures himself to death and prays, nor can he say an Our Father that is good in the sight of God, nor do any good work, but the more he does, and the more he is afraid to do good works, the worse he does it. For it is decided that a thistle bears no figs, 5) and a thorn hedge no grapes. And in short, an evil tree cannot bear good fruit. This means that we are harshly and severely punished, and deterred from all self-chosen orders and ranks, so that they cannot do a single good work; and again, we are wonderfully comforted that we, who live according to God's Word, cannot do evil.
143) Then he decides: "Every tree that does not bear good fruit is cut down and thrown into the fire. There you have set the judgment that 7) finally should go over all, 8) who teach and keep their own work, without God's word, who think they want to carry it out, and bring it to the point that their thing should last forever, and think God must spare them, as of the delicious trees and plants, and fence them and cherish them, and wait for the best; but do not see what judgment has gone over them, that he has already taken the axe and set it on the tree, as Christ says elsewhere [Matth. 3, 10.] and nowhere to serve but to hellish fire. For it is written [Matth. 15, 13]: "All plants, which my heavenly Father has not planted, shall be rooted out" etc.
He has now spoken this by similitude, and as in parabolis or dark words. Now he continues, and wants to explain what he meant by it, and adds the right gloss with light, dry words, and speaks:
V. 21. Not all who say to me, "Lord, Lord," will enter the kingdom of heaven, but those who do the will of my Father in heaven.
6) Wittenberg and Erlangen: not.
6) Erlanger: the.
7) ^o" is missing in the Wittenberg.
8) Wittenbergers: all that which.
That is, those who serve me and praise their work as the highest service of God, and who earnestly strive to enter the kingdom of heaven, and think that they have it before all others, I will shut heaven against them. This is a terrible judgment, that no one is lower in hell than the great ministers of God, that is, the most holy monks. As the devil also made a proverb, and mocked his own saints as a mischievous one, who could not even conceal his own evil, that one said: Hell is paved with the vain plates of priests and monks. 1) This is just what he says here, that those who want to be the greatest saints shall not enter the kingdom of heaven. Why is that? Because they say, "Lord, Lord! (he says) but they do not do the will of my Father in heaven. How is it that they do not do the will of God, since they serve God day and night, and even perform miracles? Where would the rest of the common people be if they were not to be saved? Answer: You hear that he says no to this, and makes a distinction that there are two things: to say, Lord, Lord, and to do his Father's will. And saith, I like not them which cry out: Lord, Lord, and come with their great devotion, as if I should lift them up to heaven; but I will have them that do my Father's will. They hope and presume that they will not only go to heaven, but will also bring other people in with their merits, and will sit on top and receive special crowns etc. As they then defiantly boast: Should not a Carthusian earn more and have a higher rank in heaven than a poor layman or a wife? What was he doing in the monastery with his austere life? etc. But it is said that 2) not Carthusians or God's servants 3) go to heaven, but those who do God's will.
146 For this does not mean doing God's will, putting on caps or gray skirts, and running from people into the monastery, etc. for there is no word written anywhere about this, but that which Christ preached and taught, namely, that one should believe in Christ and let himself be found.
1) Erlanger: "vain plates".
2) Wittenberger: it is decided.
3) "who boast of being God's servants" in the Wittenberg.
in such a state as has the word of God, and do therein what he has commanded. Take the ten commandments before you, and see how St. Paul teaches all classes from them, how those below are to be faithful and obedient to the superiors, and how the others are to love and serve one another, and how each one is to faithfully maintain his office. There you will find nothing of priesthood and monasticism, gray skirts, or other peculiarities. Whoever lives according to this, does the will of God, which he himself has testified to. These are the ones who belong to heaven, not the ones who have neglected God's word, and yet want to serve God with great earnestness and devotion, so that they say twice, "Lord, Lord," when the rest of us hardly say once. For these are always much more diligent and fervent in their worship than the true Christians; but because they have done their own will, they may also seek another Lord, who will hear them and shut out heaven from 4) them.
147. Therefore he warned us once again to beware, and not to be deceived by those who pretend to great and excellent worship (though they also do miracles), but to keep what he says is good, that all things may go and be done according to his commandment, though it seem not, nor be pleasing to reason; because we have the sign that no spirit of the wicked abideth, nor can teach or do any good fruit, but goeth about with his own thoughts, spun out of his own head. 5) Now these are the first whom Christ rejects, who come and make the world full of godliness; as he declared of them Matt. 24:23, 24: "Many false Christs and false prophets shall come, saying, Lo, here is Christ; and shall deceive many." Then others come, who not only say, "Lord, Lord," but also perform great miracles and signs. Now he speaks further of this:
V. 22. 23. Many will say to me in that day, "Lord, Lord, have we not prophesied in your name? have we not cast out devils in your name? have we not cast out devils in your name? have we not prophesied in your name? have we not cast them out?
4) "them" is missing in the Erlanger.
5) The words: "with" and "bypasses" are missing in the Erlanger.
have they not done many deeds in thy name? Then I will confess to them: I have never known you; depart from me, all you workers of iniquity.
These are first high, excellent people, and yet they will be shamefully deceived and go to hell quite unawares. For the others, of whom he has now spoken, go in as good fellows, if they are not converted at the last end; as I hope that nevertheless many of them have been saved at the deathbed, saved from such error. 1) But these, wanting to be sure of heaven, begin to reason with God, saying, "Shall we not be saved? After all, we have preached in your name and done so many miracles 2).
How can they do signs and wonders in Christ's name and still be counted among false Christians and damned, evil people? I meant, as it is true, that God does not give signs or testimonies to confirm the lies, as Moses also says in the 5th book, Cap. 18, 20-22: "If a prophet is presumptuous to speak in my name, which I have not commanded him, 3) and you would say in your heart: How can I know which word the Lord hath not spoken? If the prophet speaks in the name of the Lord, and nothing comes of it, and does not come, that is the word which the Lord has not spoken." And yet here is the contradiction, that they do signs in his name, and yet are false, wicked men.
(150) First, this may be an answer that they were true Christians before, and true preaching and signs. This may be an answer that they were true Christians before, and did true preaching and signs, but then fell away. For this is the grievous devil (of which St. Paul also warns his Corinthians), when a Christian begins to feel that he is something above others, and has special understanding, wisdom, and other gifts, that he pleases himself and becomes proud, and becomes such a man, who cuts himself out of the grain, and remains a noisy empty shell; 4) thinking nevertheless that he is pious and well off; as many such people have been, and are now. For it is
1) Erlanger: converted.
2) Wittenberger: and a lot of Wundexs.
3) "him" is missing in the Wittenberger.
4) "empty" is missing in the Wittenberger.
It is a very dangerous thing when God graces a person with high, wonderful gifts, so that he does not become proud and remains humble. Therefore, one reads about an old father in the desert, who had a special grace to cast out devils, and helped many people, so that all the world followed him and almost considered him a god. 5) Then the vain doctrine also began to challenge him, and when he felt this, he asked God to protect him and not to let him fall into hopelessness. Then God let him be possessed and afflicted by the devil for four weeks, so that he lost all his good 6) cries, and everyone said, "Behold, he has helped other people, now he lies there and cannot help himself! So he got rid of the temptation and remained in humility. I say this as an example, to show how it is a yearly thing about great, high gifts, and how arrogance always wants to hang on to them. As is also seen in gross, outward things, even in the begging of temporal goods and dominion. In sum, God's gifts are so exquisitely noble, but we are so blighted that we cannot let them go; we must become proud and defy them when we feel them, and again despair when we do not have them.
151 This (I say) would be an answer, but we do not want to do it here, although it is right. For this is the noblest mind, that he speaks of false prophecy and miracles, as he also says Matth. 24, 24: "There will be false Christs 7) and false prophets, and they will do great signs and wonders, so that even the elect will be deceived into error. And St. Paul 2 Thess. 2, 9. 10. of the Antichrist: "Who cometh with all manner of lying powers, and signs, and wonders, and with all manner of seducing unto unrighteousness etc., for that they received not the love of the truth, that they might be saved." Thus, false signs must certainly occur in Christianity, and false Christians must consider them to be real, true signs.
152 This has now been done by force, especially in the papacy, although also in the
5) In the old editions: "begund".
6) "good" is missing in the Erlanger.
7) "false Christi" is missing in the Wittenberg.
There are many such priests and special saints in Turkey. Just read their books and legends, especially what the monks have written, what an ulcer it is, full, full of vain miraculous signs, that nevertheless everything has been nothing but 1) lies and deception. How have people in our times been mocked with so many pilgrimages, to Grimmethal, to the oak, to Trier etc. And I myself have seen some monks, shameful bad boys and wild people, who cast out the devil and played with him, just as with a child.
Who could tell what devilish things were done under the holy name of Christ, Mary, the holy cross, St. Cyriax etc., all of which the monks did by force, and all the world fell for it, and no one was allowed to protest against it. There was neither a pope nor a bishop who would have preached against it, but everyone helped. And even if someone opposed it, he was deafened and forcibly driven in. As shortly before these times Bishop Ernst of Saxony, once such a devil's field church collapsed; but it got him bad, that he fell over it in illness, and was glad that he rebuilt it. With such a ghost has now arisen and confirmed the purgatory, masses, all saints' service, pilgrimages, monasteries, churches and chapels. Yes, many have also prophesied of future times, as the Lichtenberger 2) and others; 3) but it all happened through the devil, that he confirmed his abominations and lies, and bewitched the people, and held them captive in error, so that no one would escape from him.
For this is a small thing to the devil, that he can be cast out if he wants to, even by a bad guy, and yet remains undefeated; but just so that the people are the more strongly possessed and tricked with the shameful deceitfulness. So he can also well guess future things, as a clever, experienced spirit: although he commonly mocks people with his prophesying, and so
1) "louder" is missing in the Jena.
2) Cf. Luther's preface to Johann Lichtenberger's Weissagung, 1527. Walch, old edition, vol. XIV, 231.
3) "is" is missing in the Erlanger.
He has made a joke of it, so that it can be interpreted in many ways; and as it happens, he has succeeded; as he also did in the past through his pagan priests. So people are mad, and plump: 4) Oh, God dwells here! Here one sees and grasps the miracles and signs! They cannot reckon that the devil does it for this very reason, to deceive and seduce people; nor do the fools think that Christ clearly foretold all this and faithfully warned us of it through Himself and His apostles. But it had to happen this way, and it happened to us rightly, because we despised God's word and did not consider that we had to lose Christ and accept the devil's signs. And it has been quite a game for the devil, so that he ruled with full power in Christianity, as he had sought.
Because we have seen these things, and unfortunately have experienced all too much how much harm the devil has done through such lying spirits and false signs, we should be shrewd, and not (as they did before us) leave Christ's word, and be spoken in vain, lest it happen to us as it happened to them. For it is a preaching, yea, a prophecy, written for a warning, but, alas, too slow for them that were before us; yet soon enough for us, if we will accept it; that we turn not to what they boast of signs and wonders, which Mary and other saints have wrought, and excellently use the same to lead us from the word, but be so wise, because we have this warning, that such false signs must come to pass, that we believe no mere sign.
For he faithfully and earnestly warned when he spoke of such miraculous signs Matth. 24, 25: "Behold, I have told you before. As if to say, "Watch now and keep my warning; if not, you will surely be deceived. For ye have my word, that ye know what my Father's will is. The two hold one against the other. Here you have my teaching, which instructs you how you should live and do; there you see the signs contrary to this teaching.
4) Wittenberg in.
so that you can conclude: Because I see such excellent signs there, and here I have the teaching and warning about them, I want to see where the signs want to go, and grasp in the place where they are to be grasped, whether they also serve to strengthen my faith in the word, namely, that Christ died for me, that I may become godly and blessed before God through him; after that, that I should lead my state, and wait for it faithfully. So I find the contradiction that they want to strengthen and confirm their deeds with this, and so teach: Run to this or that saint, 1) go into a cap or desert 2) etc., there so many miracles and signs happen daily, there is such a holy order etc. That is, led by Christ, out of my church, chair, baptism and sacrament, in which I should remain, in addition to my status and commanded works.
157 Therefore I will not hear nor know, though an angel come down from heaven and wake the dead before my eyes. For Christ has taught and warned me thus: Hold fast to my word, preaching chair and sacrament: where this is, there you will find me. Stay there, do not run nor seek any further; I will not come near you, for where my gospel, baptism, preaching office is, by it I will come into your heart and speak to you. Item, that he saith, Be thou father or mother, prince, lord, subject, and obedient etc., and abide in thy estate. Then thou hearest him speak, and thyself presently. Why then runest thou, as a senseless man, to the sticks and stones, when no word of God is preached, and yet by the devil's signs thou openest thine eyes, as if Christ were there, when his word is not?
See, this is how 3) the papists should be beaten back, 4) who with their custom, fathers, conciliarities, and so many signs and miracles, flock here, by which they want to have their thing confirmed. And only briefly answered: Well then, let us hold both things against each other: I have the word of Christ, of which I am certain,
1) Erlanger: an.
2) "or desert" is missing in the Erlanger.
3) Wittenberger: should.
4) Erlanger: "so shall one have done against the papists."
and has already been confirmed in the most powerful way by all the world: on the other hand, you show me your teachings and signs, which lead me to rosaries, pilgrimage, holy service, masses, monasticism and other specially chosen works. There is nothing of Christ, nor of faith, baptism, sacrament, nor obedience and good works, which I should practice in my position toward my neighbor, as Christ teaches me, but just the opposite. Therefore they cannot be true signs, but both doctrine and signs are the devil's deceit.
So we could know and judge all false signs and saw: Signs or no signs, I will not turn away from them, even if you wake up the dead before my eyes. For all these things may be false, but the word of God is not false to me. For the devil is able to deceive and charm people, so that he thinks a man is dead for a while, and then lets him come back to himself as if he had been raised from the dead; or he can ruin an eye or another limb, and then make it well again, so that people think it was done by miraculous signs. God also decrees that true miracles take place, for the punishment of those who do not respect the truth, as St. Paul says [2 Thess. 2, 10], and as a warning to others. For they are so overbearing in their contempt and ingratitude for his word, that there is no wrath sufficient to punish them. As it will be for us again, if the world is to stand long, which has sinned so greatly that it must become much worse with all kinds of error and signs.
Because the world despises the word and does not listen to it, and looks for other things, he also wants to send enough to it so that it will be seduced into the abyss of all error. As it has been until now, when nothing else has been preached and taught in all churches, monasteries, and schools, and all books have been full of such lying signs, and there has been no other reason than that such signs have happened; as if it had not been proclaimed enough that this should happen, and that people should be deceived by it, so that even the elect should hardly be delivered from error. And it serves them right who allow themselves to be seduced so deceitfully, and do not want to
accept such warning. For he has given the word how one should believe and live, and has confirmed it with signs enough. He will leave it at that, and keep it, and do no other; so they will raise up other, new doctrines, and better estates, against God's word and the right signs.
161 Therefore saith Christ, I will not turn back, though they boast: Lord, we have done many wonders and deeds in your name, but I will pronounce judgment on them, that is, I have never known you; remove yourselves from me, you workers of iniquity. etc. How so, dear Lord? are the signs and wonders there, that one cannot deny it? Yes, he will say, why then have you forsaken my word, confirmed by my signs, and brought up other things, of which I know nothing, and ruled the world according to your head, and followed that? Because ye have despised my word, nor done 1) my Father's will, neither will I know yours, nor have mercy. They are not now on earth, 2) thinking that they will be next in line with God; but they will know it all too suddenly. Now this is the right understanding of this text, that it speaks of such signs as the false teachers do to confirm their doctrine, which he does not want to know, neither with their signs nor prophecy etc.
162) Now about this is a sharper disputation, I do not know if it belongs here: that God sometimes lets true signs happen through evil people, which God does through them; like Caiaphas, the high priest, prophesied, Joh. 11, 50, and Balaam, 4 Mos. 24, 15. ff, who preached the most beautiful sermon about Christ; as Moses himself says that the Holy Spirit came into him and had to prophesy against his will, as did Caiaphas. And it cannot be denied that Judas, as Christ's apostle, also performed many signs, as well as the other apostles and disciples. What shall we say to this? St. John himself answered this when he said about Caiaphas [John 11:51]: "Because he was high priest in the same year, he know-
1) "yet" - "and not", which put the Wittenberg in the text.
2) "on earth" is missing in the Wittenberg.
3) Erlanger: GOttes.
he said." For it may well happen that such a person, who is in public office or a ruling person, prophesies or performs miracles, and does much good and great benefit, brings many people to God; and yet the person for himself is not pious and goes to the devil. A preacher is in a public position and an official person, and if you want to look at it right, such a person does the greatest works, signs and wonders that happen on earth. For by his ministry, word and sacrament, which he gives you, he brings you to faith, saves you from the devil's power and from eternal death, and leads you to heaven into eternal life; which is far above all outward signs and wonders, and yet even a faithless, wicked man can be.
Therefore, one must always look to God's word and judge by it, not by the person. Now you have heard above (152 ff.) of such signs that occur to confirm other things than God's word, of which there is nothing in Scripture. Here, however, are such signs, which go to show that God 4) has spoken and confirmed. The prophecy of the high priest Kaiphä was that Christ should redeem the world with his death etc. That was a right, delicious prophecy, whether he meant it poisonous and evil. So also the prophet Balaam, though he was a mischievous man, yet he prophesied rightly, as a prophet, about God's people and Christ, and God spoke through him. Wherever a preacher conducts his office properly and performs signs in the power of his office, he is to be heard. But if he were to step off the track and go another way, to do other things besides his ministry, he would no longer be a true prophet, but a false prophet. So even if the apostle Judas preached and did miracles, who was of the devil, as Christ says, it was still by the power of the apostle's office that he confirmed Christ, so that people believed in him.
164 After this, judge all those who have an office in Christendom. For they are not all Christians, nor are they all pious people who hold office.
4) Wittenberger: GOttes Wort.
and preach. God does not inquire, but the person, as he wishes, the ministry is right and good, and not of man, but of God Himself. As, Caiaphas prophesies, not as Caiaphas, a murderer and wicked wretch, but as a high priest. So, the pastor or preacher baptizes and brings to eternal life, not as He Johann Pommer, but as a pastor. For to honor and confirm the office, God allows this to happen. Because Judas is in the right, public office, which Christ has ordered, therefore the office in him is honored, not the person.
For so it is also in worldly matters, as Solomon says, Proverbs 16:10: Divinatio in labiis Regis, "the king's mouth prophesies"; that is, everything that the authorities decree is right, and God confirms it. Therefore, when they judge evildoers and punish them according to their office, this is God's judgment, which He speaks up in heaven and wants to be kept, even though it is otherwise forbidden, except for the office.By me they reign, kings," that is, their law and judgment is my law and judgment, 1) and all that they do by virtue of their office, if they reign rightly; and yet they are not the less the great peelers among them in the world, who confidently abuse the law and their power; nor, if they remain in their office, and do as the law demands, is it all God's business. It is the same when a prince or lord gives orders to a servant or sends out his envoys, that they are heard and honored, even if they are bad boys; not for their own sake, but for the sake of their lord, which office and order they bring etc.
Because God does this in the temporal realm, He wants much more in the spiritual realm, so that His ministry and service will be active and powerful. Therefore, as
162] said, vain miraculous sign when a
1) "is my .... Urtheil" is missing in the Wittenberg.
A priest preaches or baptizes if he allows the gospel and baptism to remain true, otherwise he may be pious or wicked. And even if he, as an unchristian, does not have the treasure himself, he who accepts the word and believes receives it. If such signs and wonders are done through the ministry of preaching, so that souls are delivered from sin, death and the devil, how much more can they be done with other minor, outward miraculous signs in the flesh, which do not help the soul?
For this reason the two things, the office and the person, must be distinguished, so that the office is not rejected because of the person, as is commonly done, where one is pious, twenty are evil to him, but see whether the office and the sign are for the purpose of praising and confirming the doctrine, that one believes in Christ and is in harmony with what he has spoken, commanded and established. When thou seest these things, say, This preaching is right, though the person be no good. I will accept the sign, but I will not inquire of the person etc. If this is not so, you must not accept it nor believe that the signs are so great, and the person so holy and so 2) delicious as he wants. But here are also many bishops, preachers, and in other offices, who think that God must look at their person, and thus are deceived, as I said above [§148]. Therefore it will not help them, even if they want to boast at the last day and say, "Lord, we have done many signs in your name." For God did not give them these things for their person, but for their office, and not for their person, but for their office, to confirm the same. This is what is said of public officials, through whom signs and wonders are performed, some of which are pious, some evil; which neither takes away from nor gives anything to the office.
168. but what do you say about those who do miracles and prophesy, and yet are not in ministry? as it is read Luc. 9:49, 50. about some who did signs and yet were not Christ's disciples, that the apostles did these things.
2) "so" is missing in the Jena.
We denounced Christ and said, "Master, we saw one casting out devils in your name, and we resisted him, because he did not follow you. But he answered, Resist him not: for he that is not against us is for us" etc. This was indeed a single person, who was not commanded to the ministry by Christ, and yet says that he should not be resisted; and sets up cause, Marc. 9:39: "There is no man that doeth a deed in my name, and may soon preach evil of me." Answer: This is true, as I 163 ff] that God does not allow any sign to be done by evil people, unless they are in public office, because God does not give signs to their person, but for the sake of the office. But where true signs are done by a single person, that person must certainly be pious. As there are some who have special revelation through dreams and visions, etc., but these signs must also be directed to praise and promote Christ and the gospel.
169 Thus you have two kinds of signs, which are good and righteous. First, they come from pious persons who are Christians; then also from evil ones, but those who are in office and teach rightly. But that you always judge according to this certain test stone, which is to go through all kinds of people, God giving them, whether they are pious or unpious, in office or out of office, whether the signs are directed so that Christ is praised with it, and your faith is promoted by it. But if you feel that they are pointing you elsewhere than to go on pilgrimages, call on saints, release souls in purgatory, and all in all, rely on your works and establish your own righteousness, then say: If you do all the miracles for me, so that I have to see it and grasp it, I will not believe you, because Christ has warned me enough about it.
170. this rule also God Himself has put in Moses, Deut. 13, 1. ff.: "If a prophet or dreamer shall arise among you, and give thee a sign or a wonder, and the sign or wonder come, of which he hath told thee, saying, Come, and let us walk after other gods (which ye know not), and serve them; then thou shalt not obey the words of such a prophet or dreamer.
Dreamer" etc. There he also set the causam finalem, so that one should recognize them and go right. If they want you to establish other worship, that is, not to stay with the one, pure doctrine, but to start something else besides, then you should not believe it, even if it is accompanied by miraculous signs. And he himself interprets it further and says: "For the Lord your God is trying you so that he may know whether you love him with all your heart and with all your soul" etc. As if he should say: He wants to prove to you how firmly you hold on to the doctrine that has already been established and is going on.
Summa, it is said that against the confirmed doctrine one should not accept miracles or signs, however great and many they may be. For we have God's commandment, who commanded from heaven: Hunc audite, "the Christ alone ye shall hear" [Matt. 17:5]. We also have this warning that false prophets will come and do great signs, but will lead everyone away from Christ to other things [Matth. 24, 24]. Therefore there is no other counsel for it, but that the doctrine should be well understood, and always kept before the eyes, so that all things may be finely judged, whether it be the gospel, or thy faith that teacheth thee, when thou prayest every day, which is, I believe on Christ alone, who died for me, etc. or whatsoever is otherwise.
Well, we have been warned enough, whoever wants to turn to it. But it doesn't help much with this large crowd, just as it didn't help before. And I certainly believe that if someone appeared here today and did just one sign, everything would fall into place with a heap. For so the mad mob, when something new is brought forth and its eyes are opened, is wont to leave everything, word and doctrine, and gape at that, whether one cries out to death against it; as it has hitherto let itself be fooled and led by the nose with coarse, palpable lies and impudent deceit, where only a knave has appeared and lied about a new sanctuary, new pilgrimages, etc., and thereafter run like the nonsensical. This is the result of the shameful arrogance and overindulgence of our flesh and blood, and the evil devil, that the signs and wonders, especially the false ones, are always being performed,
more than even the righteous. For that Christ and his apostles and others have done miracles is not seen or respected, but that anyone casts out a devil is beyond all. Well then, whoever does not want to be warned and willingly deceived must not blame us.
vv. 24-27 Therefore, whoever hears these words of mine and does them, I liken him to a wise man who built his house on a rock. And when the rain fell, and the waters came, and the winds blew, and beat upon that house, it fell not: for it was founded upon a rock. And whosoever heareth these sayings of mine, and doeth them not, is like unto a foolish man, which built his house upon the sound. When the rain fell, and the waters came, and the winds blew, and beat upon the house, it fell, and made a great tumble.
This is the beginning and the end of it, and that is what it is all about: He who does not hear this sermon with his ears alone, but does it, is a wise and prudent man. For the doctrine is good and precious; but it is not preached for the sake of hearing, but that it may be done and brought into life. And especially because we are always in the way of false prophets and miracle-workers, that one should think and accept such teaching 1) and warning, because we hear it and have it, both teacher and disciple. For if we wait until the hour comes, and death and the devil come rushing in with their downpour and gale-force winds, we have waited too long. Therefore, it is not only a matter of hearing and being able, but also of doing and fighting.
They also hear it, who say, Lord, Lord; as the pope, bishops, kings, and all the world have heard, and the ministers and monks have daily read, sung, and sounded; but none have done it, neither have they preached it; but have continued in their false worship and false signs, and strengthened other men therein. Therefore, even though they heard many things, and also miraculous signs
1) "Doctrine" is missing in the Wittenberg.
they have not done God's will. For they do not abide by the doctrine of Christ and right good works, but fall on their own works, done without faith and love, so that not one righteous work is found among all monks and priests. For they do nothing to serve or help their neighbor, but seek only their own interests, and so are without faith, love, and patience. Therefore nothing is done among them, as Christ says, even though they hear the right doctrine; for it does not stick with them, for their hearts are nothing but vain sand.
Nevertheless, they have much to do and teach (as said [§ 172]), even more than the right preachers and Christians', so that they also make a nose at the people. For a forest friar or a Carthusian seems to do much more with his strict, spiritual life and deeds than St. Paul or a right preacher and Christian. For the outward appearance of special works and worship fills the eyes, so that a common Christian life seems nothing in comparison. Therefore they are not lacking in deeds, teachings and faith. But there is a difference (says Christ), that they hear my teaching, but will do nothing unless they have devised it themselves; I cannot keep them in the way, that they should do what I teach them. If we Christians were as diligent in our works as they are in theirs, we would be pure saints. But nothing comes of it on either side. We are lazy and industrious, so they do too much; but of the right works they do none at all. So we (praise God!) still have the advantage that we are beginning to believe and love a little, and are on the right track, however weak it may be.
He now concludes this with a beautiful simile of how both of them will finally fare: He who hears my teaching and does it is a fine, clever builder who does not build on the sand, but first seeks a strong rock for a foundation. When he has it, he builds on it, so that it may stand and last. When the weather comes and the rain falls on the outside and on top, and the waters below and the wind in the middle, they want to soften the foundation and tear it down.
it stands immovable, as if it wanted to defy them all. But if you put the building on a sand, it will stand until the rain and water wash it away, and the wind tears it down, 1) so that it lies over a heap, or probably collapses of its own accord.
177 With such a likeness he faithfully warned us to watch and hold fast to his teaching and not to let Christ go from our hearts as our one, certain foundation and cornerstone of our salvation and blessedness, as St. Paul [Rom. 9, 33] and St. Peter [1. Epist. 2, 6] from Is. 28, 16 call him. If we are founded and built on it, we will remain unshaken, and let the world and the devils, with all false teachers 2) and the spirits of the wicked, rain down locks and cinders, and all kinds of trouble and distress.
Those wretched, foolish people cannot have defiance and security. For they do not stand on the rock, that is, on the doctrine of Christ, but on the quicksand of their own conceit and dreams. Therefore, when the need arises that they have to fight with the devil and death, they feel how they have put their trust in a loose sand, and their stands and works cannot stand. As I myself have experienced and seen many such poor people, especially in monasteries, who have felt this well, that they have finally gone mad from terror and stupidity of conscience, and some have remained in eternal despair. This means that they had built on their own nature, devotion and good opinion, and knew nothing of Christ. This was quite a room and scaffolding for the devil, which he could tear down with pleasure and throw everything into a heap.
179 St. Bernard himself had to feel and confess this, who led an exceedingly strict life with prayer, fasting, casteism etc., 3) that he lacked nothing, and set an example to all others, 4) that I know of no one among the monks who wrote better than St. Bernard.
1) Jenaer: tears away.
2) Erlanger: Teachings.
3) "rc. that he lacks nothing" is missing in the Wittenberg.
4) "vorgesetzt" is missing in the Wittenberger.
and lived. Still, when it came to him in deathly distress, he himself had to pronounce such a judgment about his completely holy life: O, I have lived damnably, and spent my life shamefully! How so, dear St. Bernard? Have you been a pious monk all your life? Is your chastity, obedience, your preaching, fasting and praying not a delicious thing? 5) Is it not? No (he says), it is all lost, and belongs to the devil. There comes the rain and wind, and tears the ground, the soil and the building, everything over a heap, so that he would have been eternally damned by his own judgment, if he had not steered himself around, and, being shrewd at his harm, had stepped out of monasticism, and had taken up another cause, and had attached himself to the Christian, and had been preserved in the faith, which the children pray, since he says: I am not worthy of eternal life, nor am I able to obtain it by my own merit; but 7) my Lord Christ has two rights to it: first, as a Lord and heir of it from eternity; 8) second, acquired by his suffering and death. The first he keeps for himself; the other he gives to me.
180 Thus all monks and priests, and all who have wished to be holy, who have become blessed, must crawl out of their habit and all their works, and cling to Christ, even though it has become very sour for them. For it is very hard for a man who has spent his whole life in such holiness and relied on it, to swing out in one hour and throw himself on Christ alone. Therefore he warns and admonishes that we should approach and do such his teaching, because we have time before the distress and the last moves hasten us. So our dear Lord has finished this beautiful sermon. Now the evangelist concludes, as all the world must testify, that it was taught much differently than they had heard before and were accustomed to.
5) Erlanger: because.
6) "and" is missing in the Erlanger.
7) Wittenberger and Erlanger: because" instead of: but.
8) "From eternity" is missing in the Wittenberg and Erlangen versions. Instead, in the Erlanger: vom Vater erlanget"; in the Wittenberger: "das selbige vom Vater erlanget".
V. 28. 29. And when Jesus had finished this speech 1) the people were astonished at his teaching. For he preached powerfully, and not as the scribes.
With this, he shows what kind of preachers and teachers the scribes have been, namely, that they have been vain cold, loose, idle chatter, and that they have not pushed God's commandment with any seriousness or force and have crossed it out. Just as our rag-washers have so far drooled in the pulpit about nothing but purgatory, indulgences, caps, rosaries, and candle-lighting. But he took a different approach, which they had not heard before, showed the right doctrine and life, and punished the vices; so that they all felt that the man had the doctrine by force, and everything lived and sounded as if it had hands and feet, and had to say that it was preached by force, since the other was vain, empty, yes, a mere dead drivel. That is why our papists now do wisely, that they are ashamed even of their lazy rags and keep silent, and also start to preach a little to us, according to and from our books, about faith and good works. Yet they pervert and corrupt it, as they are not in earnest to preach rightly, nor have the grace to be able to understand it.
182. at the end there remains a question to be dealt with, because we have heard in this sermon that Christ presses so hard on the works, since 4) he says Cap. 5, 3. 7.: "The poor shall have the kingdom of heaven"; "The merciful shall obtain mercy." Item v. 12: "They shall be rewarded in heaven that suffer persecution for his sake." And what is more in the end of the 5th chapter, v. 46: "If ye love them that love you, what reward shall ye have?" And in the 6th chapter, v. 4, about almsgiving, fasting and praying: "Your Father, who sees into the secret, will reward you publicly" etc. From which sayings do the unintelligent, false preachers conclude that one can enter the kingdom of heaven through our work and deeds?
1) In all German editions: "Lehre". Latin: serrnonss.
2) "vain" is missing in the Erlanger.
3) Wittenberger and Erlanger: "could".
4) Wittenberger and Erlanger: that.
and be saved, and build their founders, monasteries, pilgrimages, masses etc.
Although this question is a little sharp, and belongs more to the school of scholars than to the sermon seat for the simple, common man, nevertheless, because it occurs so often in the text, we must not pass it over and say something about it. For it is necessary that every man should know a little difference between grace and merit. For the two do not go together. Where grace is preached, merit cannot be preached; and what is grace cannot be merit, otherwise grace would not be grace, says St. Paul Rom. 11:6. There is no doubt about it. Therefore he that mixeth the two together maketh men to err, and deceiveth both himself and them that hear him.
. 184 Now, let us leave the sharp answer in order and talk about it in the most coarse way, if we like. And first of all, let us hold fast that there is a great difference between faith or Christianity and its fruits, as I have often said. For according to the Christian name and nature, none is different from another, having all the same treasure and goods. For St. Peter has no other, better baptism than St. Paul, and a child born yesterday no less baptism than St. John the Baptist, or St. Peter and all the apostles; so they have no other, better Christ than the least Christian.
When one looks at this, there is no merit or difference. For the least Christian also receives the same body and blood of Christ in the sacrament, and when he hears the gospel, he hears the same word of God that St. Peter and St. Paul heard and preached. Item, so also no saint can pray no other nor better Pater noster, nor speak and confess other faith and ten commandments, than I and every child pray daily. This is so clear that everyone can understand it and grasp it well; so that in the piece, from which we are called Christians, there is no inequality or preference of persons at all, but one like the other.
others, man, woman, young, old, learned, unlearned, noble, ignoble, prince and peasant, lord and servant, great or small saint, as 1) only Christ and faith are one. Just as the sun in the sky is the same for everyone, shining on a peasant as well as on a king, on a blind man as well as on a sharp-sighted one, on a sow in the street as well as on the most beautiful woman of the earth, and shining as soon on a thorn as on a rose, on a dung as on a purple, and is the same sun that shines on the poorest beggar and on the greatest king or emperor.
But after this, when we begin to come to the outward nature and our doings, that I, being a Christian and baptized, am also a preacher, if I could be a Christian without this, then it becomes unequal, and there are many differences among Christians; not as Christians, nor according to the Christian nature, but according to the fruits of the same. According to this, I am a preacher, that is, such a Christian, who is to preach the word to the people, comfort the afflicted, instruct the erring and ignorant; so is this one a householder or craftsman, who is to rule his house and attend to his craft, nourishing wife and child. There is already another man than I and you; nor must I say: This one is both a Christian, and has just as much of baptism, God's grace and eternal life, as I and all the others, and is nothing less in Christ than I am. And there is no difference here between woman and man etc. Nor does the woman do other works that the man does not do; and again, 2) a servant other than the Lord, a preacher other than citizens. Thus, a child against the father, a disciple against the master, each of whom has his own work or fruit, and thus there is a difference everywhere in the outward nature, which are all at the same time Christians, and according to the inward nature one; for there is no more than one Christian state, as only one natural nature is of all men. This can also be seen in the sky
1) Wittenberger: when.
2) Wittenberger: "Works then the man, a servant" and so on.
(says St. Paul 1 Cor. 15, 40. ff.), that there are many stars, and they are not equal to each other, one is large, the other small, one shines clearly, the other darkly, and yet to me there is one sun and one heaven. In this they are equal, that they all stand in one heaven and have one sun; and yet they are unequal according to size and clarity. So also of the earth (St. Paul continues in v. 38) all flesh is not one flesh; but there is one flesh of men, another of cattle, another of birds. In that they are flesh, they are all alike, and one has both its members, head, heart, stomach, etc. and the others; nor is there even a distinct nature among men, beasts, birds, and fish.
187 If you want to speak of a Christian or paint him, you must paint him in such a way that he has no difference among the others, and one is all the same as the other. For then you must not paint him as being a man or a woman, a preacher or a layman, a prince or a beggar, a craftsman or a 3) Carthusian monk. For he goes in the differences of none, 4) but remains in the comparison and some essence, that he is equally as good and holy as St. Peter and Paul, and none is more and better than he. For if St. Peter were better than I, according to the Christian nature, he would have to have a better Christ, gospel and baptism. But since the good that we have is one in all things, we must all be equal in it, and none must be exalted above the other. It may well be that one does more and greater things than another, as when St. Peter raised the dead. But because he does miracles that I do not do, he is a greater and brighter star than I am in the heavens, but no other star has another heaven. St. Paul did more and worked more than all the apostles, but for that reason he did not have a better apostleship, nor did he preach a different and better Christ.
So now we say about the merit. When talking about it, which concerns the Christian essence, according to which we are all equal,
3) Wittenberger: one.
4) In the old editions: "in der Unterscheid keiner", because "Unterscheid" is feminine.
how to become godly before God, how to obtain forgiveness of sin and eternal life, all our merit is purely cut off, and we shall neither hear nor know anything about it. For you did not earn the gospel, nor Christ, nor baptism, but it is a pure gift, given freely, so that we may be forgiven of sin freely, become children of God, and be seated in heaven without any effort on our part.
(189) And here we fight against the abominations of the sophists, who exalt our work so highly that one thereby attains a gracious God and earns heaven. Yes, they may impudently say that a man, even in mortal sins, is able to do so much of himself, and to create a devotion, or to accomplish good works, so that he may put away and atone for God's wrath. That is, the roof has fallen to the ground and the foundation has been turned upside down, salvation has been built on pure water, Christ has been cast out of his throne, and our work has taken its place. For from this it must follow that we are not allowed to have baptism, nor Christ, nor the gospel, nor faith anywhere, because 1) even in mortal sins I have so much good and power with me that I can work my way out of them by my works, earn forgiveness of them and eternal life. From this you see that it is blasphemed and blasphemed to God, all that they slander about merit, in the piece about which we are now discussing, how and by what one comes to God's grace and eternal life. They have not yet had enough to teach such 2) shameful blasphemy, but still advocate it, and have condemned us to heresy over it.
190 Everyone can now well reckon and understand that both of these must be false: either that we do not deserve grace through our actions, or that Christ with his baptism must be in vain and nothing. And Christ must have acted like a fool, to let himself be martyred, and to shed his blood so expensively, and to spend so much on acquiring and giving to us, which is not at all necessary, and which we have beforehand in ourselves. Therefore, whether they call us heretics for this, that we do not take it from such merit of works.
1) Wittenberger: so.
2) "Such" is missing in the Wittenberg.
If we hold them, we will gladly call them heretics and give God home to our judge; but only stand the more firmly against them and tell them again that they are not heretics, but the worst blasphemers that the sun has shamed, who most shamefully deny and curse Christ; as St. Peter prophesied about them. Peter [2. Epist. 2, 1. 2.] prophesied of them; and as the Epistle to the 3) Hebrews [Cap. 6, 6. Cap. 10, 29.] says, to strike Christ fresh in the mouth and trample him underfoot with his baptism, sacrament and whole gospel, and what God has given us through him.
191 And I would gladly hear what they might say to this, the wretched people: If they suppose that by our work we can do so much as to obtain grace, and if the same is done, and so much is earned, that above the first grace (as they call it) we deserve the kingdom of heaven and eternal blessedness in addition; but what is earned by the other works that follow? For I will say that a pope has done his mass or other work in grace, and thereby deserves the kingdom of heaven, as such a precious work worthy of eternal life, which they call meritum de condigno; what then does he deserve by the works and masses which he does tomorrow and afterwards in the same grace? Then they looked at (because they know nothing to say) and make essential and accidental praemium; and say: such following works, which help to earn something in addition, as a little gift for the addition, which God gives us about eternal life. If this is true, I can hear that the first works are the best, but the others are not so good. Otherwise they would have to deserve that; but the following works are usually better, because they are now well practiced.
Since the last works do not deserve the kingdom of heaven, the first works do not deserve it either; or, if they are equal, and every work can deserve it, God would have to build many a heaven, if many a good work is done. And where, in the end, would our Lord God take so many heavens to pay for every good work? The
3) Erlanger: zun.
are sharp people who can measure everything so evenly and precisely. But what can one say? What they pretend is a lie and a deception, for there is no truth in any of them: first, that grace is obtained by some works, much less when a man is in mortal sin; then, though a man be in grace by works (as they lie), that such a work, done in grace, should be so delicious as to be worthy of the kingdom of heaven. For there Christ stands, and says the contradiction in dry, bright words, Luc. 17:10: "When ye have done all that ye are commanded, then say, We are unprofitable servants."
Therefore, we should keep our doctrine firm, so that we leave no work anywhere to attain God's mercy and grace, to be freed from sins, and to enter the kingdom of heaven. In short, my merit should be nothing. And if it is needed for this, I should only trample it underfoot and condemn it to the devil in hell, as this would hinder my faith and deny Christ. For this alone shall be said: that God has given all these things freely out of pure grace, so that he sends Christ, his Son, and lets him die for me, and proclaims these things to me and gives them to me, only means that I believe in them and am baptized into them. None of my works are involved, but it is a pure gift, given from heaven and brought to me through Christ. Therefore, let all merit be purely cast away, and let it be decided that grace, the forgiveness of sin, cannot be obtained by any other way, manner, or measure than by hearing God's word from Christ and receiving it through faith. And that God may honor us, what shall we boast of our merit, since they themselves and all the saints must pray daily in the Lord's Prayer as long as we live: "Forgive us our trespasses" etc.? And the desperate saints may impudently say that a man, even if he is in mortal sins, can prepare himself for grace, and after that also earn eternal life.
194 But what sayest thou to this, that there are so many sayings concerning wages and earnings? To this we now say for the simple-minded,
that they are vain consolations for the Christians. For if you have become a Christian and have a merciful God and forgiveness of sins, both past and present in you, you will certainly have to do and suffer much for the sake of faith and your baptism. For the wicked devil, together with the world and the flesh, will cling to you and torment you everywhere; as he has shown enough through these three chapters that the world may become too narrow for you. If he should leave us in it without word or comfort, we should despair and say, "Who will be a Christian, preach, and do good works? But we see how they are, and how the world tramples them under foot, blasphemes and disgraces them, shows all shrewdness and deceitfulness, and finally takes away their honor, body and goods; and he calls me nothing else but poor, afflicted, hungry, meek, peaceful, suffering and persecuted; shall it then last forever, and not even change?
195. Then he must go forth, comforting and strengthening, and saying, Ye are now in grace, and the children of God: though ye suffer these things in the world, be not dismayed; but hold fast, and be not weary, nor be moved by those things which come under your eyes; but do every man what he ought to do; though he suffer these things, they shall not hurt him: and know that the kingdom of heaven is his, and that it shall be abundantly paid for him. But how shall we be paid? for we have it before, through Christ, without and before all our works. Thus, as St. Paul says, God will make of you a great and bright star, and give you a special gift, even in this life. For a Christian, even here on earth, can gain so much from God through his prayer and good works that he can save a whole country, take away wars, precious time, pestilence etc. It is not that the work is so precious because of its dignity, but because he has promised it for our strength and comfort, so that we do not think that our work, plague and misery are lost and forgotten.
196. since 1) there is now no merit by which we should receive grace, or our baptism, Chri-
1) Wittenberger: that.
stum, and earning heaven (of which they speak when they say merit), but it all goes to the fruit of Christianity. For Christ also (as we have seen) in this sermon speaks nothing of how we become Christians, but only of the works and fruits which no one can do except he who is first a Christian and in grace; as the words show that they must suffer poverty, misery, persecution for being Christians and having the kingdom of heaven etc. Now when one speaks of such fruits as follow after grace and forgiveness of sin, we allow it to be called a merit and reward; but then we contend that such our works are not the main good, which must first be there, and without which they do not happen, nor please God. If we only 1) keep the piece pure, that it is not merit, but only grace, then we do not want to dispute whether the following fruits are given the name; but only that such sayings are not falsely interpreted, and drawn contrary to Scripture to our merit of grace, but are rightly interpreted, where they belong, to comfort Christians, especially in suffering and opposition, when it feels and seems as if our life, suffering and deeds should be in vain and accomplish nothing.
197 As the Scripture comforts everywhere where it exhorts to continue in good works, as Jer. 31, 16: Est merces operi tuo, "Your work is not in vain. Item, St. Paul 1 Cor. 15, 58.: Labor vester non est inanis in Domino, "Your work is not in vain in the Lord". For if 2) we did not have the consolation, we could not bear such sorrow, persecution and misery, that we should do so much good, and let our teaching and preaching be paid for with vain ingratitude and shame; and would have to desist at the last from such works and sufferings, which we find under our eyes. But God wants to awaken us and make us firm through such a beautiful promise, so that we do not look at the ingratitude, hatred, envy and contempt of the world, but look at Him who says: "I am your God. If the world will not thank thee, and take from thee
1) Jenaer: well.
2) Wittenberg and Erlangen: where.
If you have honor, property, life and limb above it, then stick to me and take comfort in the fact that I still have a heaven and so much in it that I can well repay you, and ten times more than can be taken from you now. That we may have defiance against the world: If it will not have mercy on us, 3) let it have it, and go away with its mercy and all that it has; for its sake I have not begun anything, nor will I henceforth do or leave anything for its sake. But for this cause I will do and suffer all things, which he so abundantly promises me, saying, Though thou hast before, without, through Christ, all the treasure that is in heaven, and more than enough; 4) yet I will give thee more, for an addition, that thou mayest manifestly have the kingdom of heaven, and visibly behold Christ, whom thou now hast in faith, in everlasting glory and joy, as much as thou now sufferest and labourest.
198 Hence the fine sayings and admonitions, such as Hebr. 10, 35: Magnam habetis remunerationem etc., "Do not forfeit your trust, which has a great reward. And Christ Matth. 19, 29.: "There is no one who leaves house, or brother, or sister, or father, or mother, or wife, or child, who does not receive again a hundredfold, now in this time, and in the world to come, eternal life" etc. So he also speaks here: Merces vestra magna est in coelo, "It will be well rewarded you in heaven". So that he shows that they already have the kingdom of heaven, and yet shall have it all the more gloriously when it is now revealed.
See, when these 5) sayings are directed to this, they are rightly directed, that they do not go to the trust of our works against faith, but to the consolation of Christians and believers. And where the sophists would have drawn their thing, from merit, it would have been fine. But they have built their own sanctity and monasticism on it, so that God should thereby regard them as special saints, and sell heaven for it as a dawdler, and should put them above the other common Christians.
3) That is, it does not want to be merciful to us.
4) "hast" is missing in the Wittenberger.
5) Erlanger: the.
would be far from being equal. And they have not done it unwisely, for they have not borne poverty, misery, mourning, persecution, but money, goods and honor, and no order has been founded to practice Christ's word, sacrament, faith, love and patience in it, but only to be respected and exalted before God with their caps and strict, special life, as those who should neither have Christ nor faith.
In this way we allow Christians to have merit and reward with God, not to become God's children and heirs of eternal life, but to comfort the believers who already have it, so that they know that he will not leave unrewarded what they suffer here for Christ's sake, but that if they suffer and work much, he will adorn them specially on the last day, more and more gloriously than others, as special great stars before others. So St. Paul will shine brightly and clearly before others in the most beautiful way. This does not mean forgiveness of sin nor deserving of heaven, but retribution of suffering with all the greater glory.
But we will not suffer them to put it there (for that is Christ, God and the Holy Spirit profaned and blasphemed, and all that God has given us through him, and would rather be called heretics and scoundrels, and be burned with fire, than forsake or deny such treasure), but will also keep this comfort, though we must suffer all plague, reproach and persecution because of it. For nothing else will come of it; the devil will not grant us such things, nor become one with us; but wants to preserve the Pope's teaching, and make us believe as he believes. And because he sees that we do not want to, he opposes us with all his might. For he well knows, when the article is written, that the forgiveness of sins and Christ is a pure gift, that every one may well reckon and conclude by his fingers that the
Pabbacy with its masses, monasticism, purgatory, saint service etc. must be nothing, and everything falls there of itself.
(202) Learn therefore to answer such sayings, where it is said of merit and reward: I well hear Christ say, "Blessed are the poor, for they shall have the kingdom of heaven"; and, "Blessed are ye, if ye suffer persecution for my sake; for great is your reward in heaven," etc. but in this he does not teach me the ground of my blessedness, but gives me a promise of what comfort I shall have from it in my suffering and Christian life. You do not have to make me a mixture and brew the two together, nor do you have to make my merit from that which God gives me in Christ through baptism and the gospel. For it is not written here that I can earn these things, and that I must not use either Christ or baptism, but that those who are Christ's disciples, to whom he preached here, and who must suffer all kinds of things for his sake, know what they have to comfort themselves with, because they do not want to suffer on earth, so that they will have everything all the more abundantly in heaven. And he who works and suffers the most shall also have the more glorious recompense.
For though, as I have said, all things are equal in Christ, and grace is even with one another, and brings to every one all blessedness, as the highest and most common good, that he indeed has all things who has Christ, yet there will be a difference of clarity and glory, that we may be adorned and shine. Just as now in this life there is a difference of gifts, that one works and suffers more than another; but in that life all will be made manifest, so that all the world will see what each one has done, and will have all the greater glory, that the whole heavenly host will rejoice. That is enough of it now. May God keep us in His grace, shown in Christ, Amen. 1)
1) The last sentence is missing in the Erlanger.