sermon on Luc. 11, 14. ff.,
held on Sunday Oculi, March 20, 153'0, at Wittenberg.
Translated from the Latin.
Since we are now called away to the Diet, and do not know what will happen, let us first remind you of our sermon which you heard from us, so that [the godly may have comfort,) 1) but the ungodly have no excuse. This gospel is very rich and full [of salutary teaching], for in it we are shown [1.] what the Christian life is, and [2.] how it is and stands in the world. 1st Ye hear that the Lord
1) What is written in brackets is inserted by us. For this addition, compare the conclusion of this sermon.
casts out a devil. This is our main teaching and it has been preached to you sufficiently. The devil does not rest, but seeks to snatch it away from you through false teachers and through the temptations that each one experiences in his own heart. Let no one think he will be safe, but watch carefully, for it cannot be otherwise, false prophets must come and temptations must set in the heart of every Christian. First of all, you must know that all men except Christ are possessed by the devil, and that there is no help for them if they are not possessed.
*The sermons, which have not yet been published in any edition of Luther's writings, are described in the preface to this volume.
man is with himself. Without Christ he is like this [possessed] man. Then it follows, because we are possessed by the devil in such a way, that everything we do is in the service of the devil, even all the right works and the merits we accomplish to earn eternal life are lost. The mute can eat and do other works, and yet he is possessed. So everything he does is under the power of the devil. So also those ungodly can teach, speak 2c.; but he who is possessed is dumb, dead 2c. Thus man is humbled by this first piece, and is forced to acknowledge his misery from the heart, and [must admit that] it is lost with us. I know what a piece of the challenge this is, that so many fall back, who at first taught just as we do; [but now they have fallen away] and boast of the Holy Spirit, but still have a devilish spirit. Therefore let no one think that this, after he has heard it, cannot be taken away from him; we have to learn from it all our lives. The second piece is this: When a man has learned that a man, when he is found apart from Christ, is the devil's own with speeches, wisdom 2c., then he is rightly skilled, is in the true repentance and right/ state, then comes the second [piece], that Christ helps him and that from the heart [gladly]. And as this part is useful and necessary to learn that apart from Christ we are all of the devil, so also the other part, that I do not doubt that Christ wants to help, and of this I must be as certain as I am certain that I am alive, yes, even more certain that he not only can help, but also wants to help, and would rather do nothing than that. This is what makes a man glad to be nothing and to confess that everything he does apart from Christ is 1) of the devil. And so he can sigh and say: Since I know that I am nothing, so that I can never think anything of myself (sentiam), I will believe (sapiam) that a foreign ability (potentia), namely, [the power] of Christ comes to me. Thus Paul says in the letter to the Philippians [Cap. 3, 6.]: "According to the righteousness in the law I have
1) Instead of viadolus we have assumed vladoli.
I lived blamelessly." It was a delicious life, and no one could blame it. But I was anxious that I should attain to another righteousness, that is, to Christ's, and not to mine; and mine I thought to be filthiness and corruption [v. 8]. Paul not only confesses, "I have no righteousness," which plunges a man into despair, so that he cannot bear the judgment of God, but he adds another righteousness, saying, "I would gladly be nothing, that I might attain to another righteousness. People come to Christ because they want to confess that this man is possessed, so that they may obtain in Christ the foreign help, since the same was not present in them. In such a way we must accept the examples and the words [of the Scriptures], so that we can stand in the temptation. An untried man does not believe what the devil has in mind against him. Second, you must know: He comes to our aid without our merit, and likes nothing better than that. When I 2) sing this little song: I am a lost and damned man, yet I do not confess for the sake of it [that I am lost and damned, so that through this confession I may earn eternal life/ but for the cause, 3) that I may have your power and righteousness, Phil. [3, 9. 10.]. Then sin and holiness, poverty and riches [come together], you as a wretched, poor man, Christ as a rich Savior. Learn this.' You have heard [it] often, remember that you keep it. But how sih/ places you, you know well; beware, it is for you. Satan can also break into a house that is cleaned with brooms. 1st [The broom] sweeps clean, [that is,] that man desist (cadit) from his own righteousness and presumption, and lean not thereon;4 ) [2.] Then Christ comes and adorns; that our filth may be removed,
2) Instead of oanik, as Poach added, we assumed 6ÄQ0.
3) Here the text in Buchwald reads: tarnen Läso NOQ katsor, 6t dass saasa, ut taara V... üadsaiL sts. Instead we. have assumed: tavasu iäeo non kateor, ras esse psräitmn st äaianatara, ut Vitara astsraana xrorasrsar, ksä Iiao saasa, ut taara virtatsai Uadsana sts.
4) Instead of: st nititar we have assumed: saqus noa nititar.
and his jewelry is inside. 1. the broom sweeps it away finely, then the Lord says, There is an empty vessel, I must fill it; then the Lord comes with his ornament. It is not enough that thou hearest, 1) that the broom sweepeth, and Christ [hath] adorned; that thou hearest, and becomest sure [and] careless, and thinkest not how thou keepest it, therefore [it is said,] he taketh to himself seven [spirits worse than himself] 2c. I would like to have warned you: First, that the house may be cleansed; this happens when we realize [that we are nothing; second,] that we [must] base ourselves [on Christ], the third piece is of good works. [Man is] first nothing, after that he becomes everything, thirdly he does good works. If the nature and the person are good, then [good works] follow; the third therefore is that one should do good. When Satan is cast out, the dumb man stops and speaks; then he becomes a right man, he hears, he speaks, he gives thanks, he teaches; all these he could not do before. The most important works of a Christian are that he speaks, that he teaches others, that he instructs his household (familiam), that he comforts and helps the godly: then he speaks rightly, then he can pray. Then he does what he can with his hands. These are good works. Therefore a Christian should not do good works for the first two things, namely, [first] that he may know that he is of the devil, 2) secondly, that Christ may [help] with his grace 2c. Where this is, he knows what he should seek with good works. It is not that he goes to heaven, but Christ [is the one who] gives this, because you realize that you are quite a wretched man, and [receive] Christ as the Savior. God cannot give anything greater than Christ Himself. You attain Him without works. [It is not by works that we attain Him, but by admitting that we are nothing and recognizing His mercy. Admittedly, many believe that they have learned everything (assequutos). Yes, if it were enough to say: I know that I am of the devil. But it takes much more than speaking and writing. You see people who are exceedingly
1) Instead of ut auäis, here and immediately following, wix have adopted ut uuäiak.
2) Instead of äiudoluru we have assumed äiudoU.
talk and write great things as they fall back. We have to learn from this all our lives. A Christian is the one who recognizes himself, keeps to Christ and does good. [The Ten Commandments teach us what we should do, and the Lord's Prayer teaches us what we should ask. These are the things that make a Christian. You also know what is opposed to this, namely, that Satan carries out all kinds of cunning plots against this teaching. Formerly they had an [outward, apparent] holiness in the monasteries, 3) now they boast under another appearance of the holiness of the Spirit, and despise the outward word: It is not enough to believe; but thou must follow Christ, and shed thy blood. When the mob sees this: He lets himself be strangled, he concludes: There is spirit. Even the godly may see that they do not fall. Satan is a thousandfold artist; he can very soon (statim) take away man's faith, that he may say, There is spirit, for it is seen. See then that you do not let your faith be taken away. So also, if thou seest 4) that they let themselves be torn with fiery pincers, thou shalt not accept any [other] righteousness but that of Christ. We have preached against these things, but it is of no avail. Christ went to sinners, he fasted not. Behold, how they said, [Matt. 11:19: "Behold, how is man a glutton, and a winebibber, a publican, and a sinner's companion!"] Christ wills that we should look not to any outward righteousness, but it is said, I shall be nothing, my righteousness and wisdom shall be of the devil, that I may obtain [the righteousness] of Christ. But then, if thou be a householder, a housewife, a child, do all that the commandments teach thee. As much as there is in me, I am nothing; what I am, that I have because I am partaker of Christ. I know that if it comes to me, I am lost; God gives, I let myself be killed. Therefore I do not boast, but I do boast that Christ is mine, and his grace is 5) mine.
3) The text reads: kriusüub: kÄnotltatSui üupusruut in oosuotüo. We have deleted the first "Uak. erased.
4) Jm original: 8io stiam viäs, for which we have adopted them stiuiüsi viäsrsk.
5) Instead of st, we have assumed 6st.
Life. Do not stand on it, see the others 1) Defiance [and] arrogance. Behold, what a [great] art this is. But everyone thinks that he has already attained it, 2) as soon as he hears it. Reason judges 3) immediately according to appearances. This is what is said about what makes a Christian.
[2.] Now follows how the world takes to it (quid fiat) when this happens. Some disgrace it [v. 15.]: "He casts out devils 4) by [Beelzebub]" 2c. Why don't he keep de same as them? 2c. Held himself to deu people, dressed like a journeyman craftsman, as if he was still working in his workshop. They looked sour, fasted and yet could not cast out Satan, and he should do it? Therefore it was not right. We [said they] are holier because we [live a holy life] 2c. Therefore he cannot hold a candle to us. And yet he casts devils 5) on; so [it] must not be right. Therefore [according to the world's judgment] the Christian life is the worst, [because it looks at the outward appearance]. For it is hard for a wife to be satisfied with her lot; but a godly wife knows that the works of her estate are better than those of a Carthusian, although she sleeps with her husband, but the latter 6) sings day and night. A Christian is annoying to the world because he leads a common life, eats and works like other people. But there is a pure, fine faith, that he trusts in Christ, the heart is quiet 2c. [Moritz and others served the pagan emperor. Certainly he wore soldier's and not monk's clothes, and there was certainly no difference [according to the outward life], but [only] in the heart. [Outwardly it was so that no one noticed that they were Christians. I will give an example of this. 8) One reads
1) Instead of alium we have assumed aliorum.
2) Instead of asksc^uuturuin we have assumed aWscjuutum.
3) Here Buchwald has read indioat instead of: sudioat.
4) Instead of dsmonio read dasrnoniazü.
5) Instead of dasrnordo, read dasrnonia.
6) Here the text offers: st illa skoliu] st sautet sto. Instead we have assumed: st die sautet sto. The koUuk is inappropriate addition of Poach.
7) The text offers: "ssd in oords giengens so that no one notices" 2c.
8) The piece that now follows is of exceedingly poor condition, so that a supplementation and correction
in church history that the emperor Julianus, in order to test the constancy of his Christian soldiers, ordered them to be beheaded. When they were brought in, they had a young man among them who asked to be beheaded first. As he happily offered his neck to the executioner, it was ordered that he be set free. When he got up, he said: "Oh, have I not been worthy to die for the sake of my Lord Christ? 9) I do not know of anyone from all the monasteries and shrines who has seen this faith [in a man] dressed as a soldier. Therefore, the world becomes hostile to people because it cannot praise [their] lives unless they walk in a gray skirt. 10) They want their thing held; if it is despised, [so] the world beats [it] with fists. Therefore, whoever wants to be a Christian should know that the cross follows. Thou hast the consolation that thou canst not be killed, because he liveth who is thy consolation, in whom thou believest. Even if you die, you have life and Christ. Joh. 14, 19.: "I live, and you also shall live", as if he wanted to say: If I remain alive, you also shall not die to me. That is the art. But if it goes differently, then the last becomes worse [than the first was], you understand it, then seven devils come, where before was one. We see this now in 11) the enthusiasts, who are seven times worse than before, and worse than the papists. Then it happens because of our ingratitude that these threats are not considered and believed 12) until [the punishment] falls on us. Therefore, let this piece be a warning to you. You have received the gospel abundantly.
9) Up to here goes our citation from the table speeches.
10) Here we have deleted "gehet" because it is too much.
11) Original: in.
12) In the text: "das Vstiss Istas minas non inspioiuntur] non prins orsdnntnr qnam" sto.
listen. See that you do not presume to know it, but walk in fear and trembling, saying, 1) O Lord, help me to cling to you, that you may be my portion and my inheritance. Therefore the Lord is the portion, the inheritance, the portion of the inheritance, which shall be our possession. You shall not believe me if you do not have the word of God, which I preach to you as the word of God, not as my word. You shall not be pious for my sake, but for God's sake. On the other hand, if you are bpse, knaves, peelers, thieves, it happens
1) In the original: diesus.
not for my sake, but for yours. Only see to it that you behave rightly (bene facias) and be grateful to God for his good deeds. You are getting worse day by day, and our word bears no fruit, and you have an evil reputation among those who are outside. If you want to become worse through my punishments, we will stop, because the preaching cannot go without punishments, 2 Tim. 4, 2. I have said this for the comfort of the godly and as a testimony against the wicked, so that you may know that this teaching is true. Let us call upon the Lord to give us his grace to keep it.