The fourteenth chapter of John.

1) Preface.

1. in this fourteenth and two following chapters of St. John's Evangelist

1) We have not considered it necessary to have the text of the 14th chapter of John printed here, because the words of Scripture are prefixed to the explanation everywhere in the following interpretation.

We have the beautiful sermon of the Lord Christ, which he preached after the last supper, when he was to enter upon his passion and leave his dear disciples behind him, to comfort and strengthen them both against the present sorrow at his departure and against the future suffering that would overtake them.

*Luther preached in 1537, especially between Easter and Pentecost, on the fourteenth and fifteenth chapters of St. John. These sermons were transcribed by D. Caspar Cruziger rewrote these sermons and put them into print with Luther's knowledge and will at the beginning of the year 1538 before April 19 (The first original cited in the Erlangen edition has this handwritten time determination.). The first single edition was published in 1538 in Wittenberg by Joseph Klug, then by Johann Weiß in 1539. Luther's sermons on the sixteenth chapter of John, delivered in 1538 (this is stated in the title of the first edition) and also transcribed by Cruziger, first appeared in 1539 by Joseph Klug in Wittenberg and were printed by him again in 1544. In the collective editions: in the Wittenberg (1553), vol. IV, p. 110; in the Jena (1568), vol. VII, p. 42; in the Altenburg, vol. VII, p. 45; in the Leipzig, vol. X, p. 5 and in the Erlangen, vol. 49, p. 1 to vol. 50, p. 265. We give the text according to the Jena edition, comparing the Wittenberg and the Erlangen. At the table, as Mathesius relates (Mathesius, Luthers Leben, St. Louiser Ausgabe, p. 198 f.), Luther called this interpretation his best book that he had made, "although I did not make it," he said, "for Doctor Caspar Cruziger has demonstrated his great intellect and great diligence in it. This shall be my most valuable and dearest book after the Holy Bible." This statement by Luther "against his" wife occurred on 12 Der. 1542. (Cf. Köstlin, M. Luther, (3.) Vol. II, p. 873 ack p. 437.)

would be of the devil, of the world, and of their own conscience.

(2) And this, of course, is the best and most comforting sermon that the Lord Christ has preached on earth, and St. John is to be especially praised above other evangelists because of this piece, that he has composed such a sermon and left it for the consolation of Christianity after him as a treasure and treasure, which cannot be paid for with the world's goods, and indeed would always be a pity and highly to be lamented if such a sermon were to remain undescribed and we were to be deprived of such a treasure.

3. For these are the most loving, kindest consolations and sweetest words of the faithful, dear Savior of Christ, which he gives to his dear disciples when he departs from them for the last time, the like of which no man on earth can ever do and speak to his dearest and best friends, so that one sees how he, out of vain, full of inexpressible love, cares for them and takes care of them, so that his heart burns against them, cares for them and takes care of them, more heartily than any man can care for his closest friend's greatest danger and distress, so that he forgets his own sorrow and fear (so that he only sustains them through his comfort), which his heart was full of at that hour (as he himself says to them: "My soul is sorrowful unto death"), and was already in the highest battle against death and the devil. And here he has abundantly poured out all the high, heartfelt comfort that all of Christendom has, and that a person should desire in all hardships and suffering.

(4) Moreover, the right, noblest, high articles of Christian doctrine are here also most powerfully established and set forth (as is found in no other place of Scripture); as, of the three distinct persons of the holy Trinity, and especially, both, of the divine and human nature, and yet eternal inseparable person of the Lord Christ; item, of the righteousness of faith, and of the right consolation of consciences. For here he speaks of the high things, how a man may surely meet and take hold of God, stand before Him, and be sure of His grace, and thereupon found his heart, and maintain his defiance against all kinds of temptation. And if these articles are all so clear and forceful

The only reason for this is that it can be used to defeat all heretics and red spirits (by whatever name they are called).

(5) It is therefore right and proper that this preaching be diligently practiced and done in Christendom. For this reason, these three chapters have been divided into the Gospels between Pentecost and Easter from time immemorial. And whoever would like to do them properly one after the other during this time. Therefore, we have also taken pains to interpret them for the simple, but mostly to preserve the right, pure doctrine of Chxisto and Christian faith against the troublesome devil's caves (whether present or future). And herewith we want to command such sermon to the pious Christians as their highest and most precious treasure and comfort, to learn and keep it with diligence.

[V. 1. And he said to his disciples:] Do not let your heart be troubled.

6 Here you see first of all how warmly and faithfully the kind Lord Christ takes care of his dear disciples and cares for them, so that he does not leave them without comfort, because it was now about to happen that he would be separated from them that very night through his bitter suffering and cross (as he had told them many times before), and leave them alone behind him in great danger, fear and terror.

007 For until then they had always been secure, confident, and without fear, because he himself was with them in person, and they saw how he showed himself so mightily among the people with preaching and miracles that they all had to take notice of him; and the chief priests and rulers themselves had to fear, and worry that where they attacked him the whole people would stir up against them. Therefore the apostles, though they were poor and lowly men, yet they were without care or fear, and went as though before others they should be afraid. For they thought: because this man lives for us, there is no need, he can well protect and save us etc. Therefore, St. Peter was such a wonderfully bold man and fearless apostle that he was ready and willing to go to his death with Christ, even though the others all denied him, and he began to do so,

When the Jews saw Christ, he immediately stood up to defend himself and began to strike them with the sword, unaware that the mob was large and armed with weapons. And as long as they had Christ with them, they could not worry about anything and would have remained safe from anyone.

008 But when Christ shall declare unto them that he must depart from them, he sheweth and prophesieth unto them beforehand, that it shall be much otherwise unto them than so far, and that now their hearts shall be tried with fear and trembling. And it came to pass, when he was gone, so shamefully, miserably, and grievously put to death, that their hearts were soon troubled, and they shut themselves up in fear, and hid themselves, and could not come forth.

(9) For it was also a terrible, dreadful thing, that the Christ, who before was feared and dreadful to all the councillors and priests of Jerusalem, should suddenly become so weak and so utterly forsaken, that he should fall into the hands of his enemies, who should deal with him most grievously and put him to the most shameful death. This is no longer the Christ who raised the dead, who threw the buyers and sellers out of the temple, and was so astonished that everyone was astonished by it, but so weak and despised as the poorest, most miserable man on earth, whom everyone tramples underfoot, and the very least spit at him. This had ever fallen far and low from the former glorious form, so that the dear disciples, when they were still weak in faith and had not experienced such blows, had to worry and tremble: "Oh, where will we stay now? He was our comfort and defiance, now he is gone, and we have no one to protect us or to help us, now our enemies are strong and powerful, but we are weak and abandoned by all the world etc.

(10) Against such future fears and terrors he comes before them, as a devout, faithful Lord, with this comfort and admonition, that they may nevertheless remain and not despair. He tells them of the things that should and must happen to them, so that when they do, they will remember that he told them beforehand and admonished them against them.

do not be afraid." As if he should say: "I know well, my dear disciples, how you will fare when I come from you 1) and leave you alone, that you will be overcome by terror and fear; and you will see such a thing in me that you will have great cause to tremble, that your heart may melt in your body, and you will not know where to stay. This I tell you beforehand, and for this very reason, that you do not let your heart be taken away so soon, but be bold, and prepare yourselves for the battle, and when it comes, remember this my admonition, that you therefore do not so soon despair and despair etc.

(11) Thus he would gladly lift up and keep their hearts, when he knew where they were: that, though they felt terror and fear, yet they might be able to endure, and the more easily withstand it. For it is very important how the heart is prepared; whether misfortune and terror come along, that one may nevertheless know how to stay, or have someone to talk to or remind him of a comforting word; then it is all the easier to bear. Therefore he preaches this sermon to them beforehand, both to indicate the future terror and to comfort them, so that they will remember it afterwards and thus be preserved; although this comfort did not help at that time, nor did it have any effect until the Holy Spirit came. But at the time when Christ was gone, it was all over, and neither heart nor courage was left with them, so that no one could stand before a fainting servant; all his words and works were gone, and this comfort was completely forgotten. So this time he exhorted and comforted his dear apostles, when they also needed comfort.

(12) Now it is not written for their sake, but for ours, that we may learn to use this comfort for present and future needs, and that every Christian, when he is baptized and has turned to Christ, may and should also be prepared in this way, and certainly will meet with terror and fear, which will make his heart dumb and despondent, whether through one or various enmities and oppositions.

1) Wittenberger: come.

270 Eri. "s, 9-11. Interpretations on John the Evangelist. W. vm, iz-i". 271

(13) For a Christian has many enemies out of measure when he wants to stay with his Lord; the world and the devil are daily after his life and limb, and his own flesh and reason and conscience are always tormenting him, so that he is easily frightened and troubled, even by his own heart.

014 But these great causes of fear and trembling are not regarded, because they are not present. Just as the Jews were neither terrified nor distressed everywhere when Christ wept over them, saying beforehand that the city of Jerusalem would be broken up and destroyed, and that not one stone would be left upon another [Luc. 19:44]. So also we, because trouble is not yet present, and the devil does not afflict us, nor does sin bite, we think there is no danger, are safe and of good cheer, and do not think that we will need comfort. But there we should be instructed and think that surely a terror will follow, either from the world by disgrace, persecution etc., or from the devil himself with his heavy, poisonous arrows and spears, shot into your heart as melancholy, despair or blasphemy etc.

15 Therefore, if you also want to be a Christian, like the apostles and all the saints, prepare yourself, and wait for it with certainty, that once an hour will come and strike your heart, that you will be afraid and tremble. For this is proclaimed to all Christians, that they may learn to be accustomed, and briefly arrange their affairs thus: if they are now sure that they accept and regard it thus, as if it would soon change, and think: it would be as long as God wills; today happy and of good cheer, tomorrow sad; today alive, tomorrow dead; today in happiness and security, tomorrow in all distress; and not so much as snoring along for and for, as if it would have no distress.

For the world is so mad and foolish, so blind and obdurate, that it does not think otherwise when a small fortune comes along and it is certain that it will remain so forever, and it is drowned in it, so that it cannot provide for any accident; but lives as if both the devil and all misfortune were no longer anything. On the other hand, when she is suddenly overcome by fear and distress, she also falls by the wayside, has neither heart nor courage any more, but is bad.

despondent and in despair, as if there were no more comfort or hope forever. Summa, because there is peace, it does not think further, whether it would turn once, how it wanted to oppose it; but accepts it so, as if it can never become different. Again, when the weather turns, and sickness begins to come after a healthy body, war and 1) misfortune after peace, hunger out of abundance, there is no end to mourning, trembling and despair. So a Christian should not do, but always think: If it is peace and quiet now, it will be different tomorrow. The devil may soon shoot an arrow into your heart, or some other temptation may strike you. Therefore, see to it that you are prepared when it comes, so that you can stand firm and take comfort from God's word.

17. Christ knows well, if we want to remain faithful to baptism, sacrament and gospel, that it cannot be otherwise, we must have the devil as our enemy, who attacks us without ceasing with all his power, and is after us body and soul; And although God does not prevent him from strangling you in one day, he does not let up with all kinds of wiles and tricks, so that he at least takes away your courage and security, and brings you to trouble and sadness, and then also to other danger and trouble. Because it must therefore happen that we have to run under the devil's pikes and let him torment and torture us, Christ wants to admonish and comfort us herewith, so that we should not get too frightened, nor let the devil take us so easily that he brings us to gloom and despair.

(18) Therefore let this comfort also be told us, and so let us imagine and understand that we need it, and can strengthen ourselves with it when we feel affliction and fear, as if we then heard Christ say such words to us: What are you doing? Will you be frightened to death and tremble for this? Be of good cheer, and take heart; it is not yet over whether the devil, the world, or your own conscience afflicts and terrifies you, and you do not feel me present. Do you not know that I

1) "and" is missing in the Wittenberg and the Erlangen.

I have told you long before, and left behind me the comfort that should strengthen and sustain you? etc. Behold, we ought to learn and become accustomed to make use of this comfort of the Lord Christ by daily practice, in all our trials, so that we do not let this be said and written to us in vain.

(19) And from these and such like words and admonitions of Christ we shall also learn to know the Lord Christ rightly, that we may gain the more hearty and comforting confidence in him, and pay more attention to his word than to all that may come before our eyes, ears, and senses. For if I am a Christian, and hold fast to him, I ever know that he speaks to me. Now I hear here and elsewhere that all his words are meant to comfort me; indeed, everything he speaks and does, or thinks, are all kind, comforting words and works.

20 Therefore it must be certain, and not lacking, that if a man mourn, and have a sore and troubled heart, it must not be of Christ. For he is not the man who wants to frighten hearts or make them sad and melancholy. For he has just come to this, and has done everything, and has also sat down in heaven for this reason, that he might take away the sadness and terror of the heart, and instead give a cheerful heart, conscience and thoughts, and also for this reason promises to send the Holy Spirit to his disciples and Christians; and calls him a Comforter, by which he wants to strengthen and sustain them, after he had to pass away from them in the flesh.

(21) Now if any man could learn this, and take it into his heart, as Christ speaketh with his mouth, and testifieth that it is abhorrent and grievous in him, when a Christian's heart is sad or troubled, he would be well off, and would have gained more than half. For if it comes to this, that I know the enemy, who wants to frighten and sadden me, and where such thoughts and ideas come from, then I already have a firm footing and rock, on which I can stand and defend myself, and say: This is not my Lord Christ, but Christ's enemy, the wretched devil etc. For he also deceives the devout hearts by disguising himself (as St. Paul says 2 Cor. 11, 14.) into an angel of light,

and thus forms and pretends to be Christ himself.

But this is the sign by which he is to be recognized, that he always leaves his stink behind him, that is, makes a stupid, frightened, troubled conscience. This can also be seen in all false teachers and spirits of the mob (as those of their master, the devil, also have 1) a kind in themselves), who do not and are not able to comfort or make happy any stupid conscience; but only make the hearts mad, sad and melancholy, so that they go along as darkened or delusional people, and consider this a delicious spiritual life, if one goes along in a gray skirt, hangs one's head, looks sour and is sad. This is nothing but the devil's monkey play and betrayal, who delights in making hearts frightened, cowardly and despondent. So they also want to make their clergy look sour, so that no one can ever have true comforting thoughts, nor speak a cheerful word.

(23) But a Christian also lives in such a way that outwardly he has many sufferings and temptations, but still he can have a confident, joyful heart and courage toward God, and take care of the very best for him. Therefore let us learn this: whatever misfortune may come upon us, pestilence, war, hard times, poverty, persecution, heavy thoughts that knock down the head and make the heart beat and fidget, that we may know and conclude that such is not from Christ, and beware of the devil, who can form himself and present himself in the form and name of Christ.

(24) Yes, you say, Christ Himself often frightens and threatens in the Gospel, as when He says [Matth. 4, 17j: "Repent" etc., item Luc. 13, 5: "I tell you, if you do not repent, you will all perish" etc. These are the words of the Lord Christ, so that a stupid, afflicted conscience must always worry that it will be struck, and say, "Say what you will, for Christ Himself says so. Answer: Therefore I have said that we should become good artists here, and learn to distinguish between Christ's rebuke and his rebuke, so that we may direct it to the place where it belongs.

1) "also" is missing in Walch and in the Erlanger.

For there are two kinds of people on earth: Some are reprobate and wild, who do not respect God's word, and live according to their own mind, secure and without all timidity and fear; these are the ones who are to take care of it, when he says: "Do you think that these alone, on whom the tower of Siloam fell, were sinners and guilty before all men? I tell you, if you do not amend, you will all perish in the same way" etc. [The curse goes where he speaks it and no further, over the hard, proud, insolent heads, who ask nothing everywhere about Christ and his word, as now is the great multitude, and the greater part of the world in all classes, who go and let Christ preach to them what he wills, and they do what they will. There one should confidently rebuke and punish, and read such texts, as Christ will say on the last day: "Go, you cursed, into the eternal hellish fire" etc. [Matth. 25, 41.]

(25) But the other company (that Christ may speak here) are those who would gladly be godly and live as Christians, having baptism and Christ's word, and keeping themselves, as much as they can, not to despise the gospel, nor to be so stingy, robbing, stealing, lying, and deceiving, and to do their will as that company does. These are the ones whom the devil attacks as an enemy, with all kinds of plagues and misfortunes, to frighten, afflict and make them despondent. And so it goes wrong on both sides. For the devil frightens them without any cause, because they are stupid and fainthearted beforehand, just as he did to the apostles after the death of the Lord, when he chased them to the corner so that they could not be seen. But the other secure and impudent ones, whom he should frighten and torment, he lets go, tickles and strengthens them in their wickedness; thus he always plays against Christ etc.

(26) Therefore, here the persons must be distinguished, and judged according to what the people are; namely, where there is such a man who loves the gospel, and would gladly believe and live rightly, that he may learn to resist the devil (which frightens and afflicts him), and say, Thou deniest, thou wicked devil, though thou come in the likeness of my Lord Christ 1),

1) "Christi" is missing in the Wittenberg and Erlanger.

and lead his words. For I have been baptized into him and believe the gospel, and am (by God's grace) not one of the savages, the reprobates, who trample the gospel underfoot and deliberately live contrary to it, but do and suffer according to the same as much as I can; and God would that I could do more. Therefore, such urgings and terrible sayings do not concern me, and I should not and will not listen to them now; but keep to the way he speaks to the poor wretched people who suffer persecution, misfortune, hardship and fear.

(27) Behold, if they could thus be made three and differ, it would be rightly divided on both sides, that Christ should comfort them whom the devil would make afraid and despondent; and again, that he should terrify them whom the devil would make secure and presumptuous. For the two must always be at war with each other. What the devil corrupts and destroys, Christ must build up and establish; and again, what the devil destroys, Christ destroys, as 1 John 3:8 says: "For this cause the Son of God appeared, that he might destroy the works of the devil."

28. Since we know these things, we should act accordingly, and so be careful that we are neither safe nor without worry, but rather fear when the devil tickles us and pokes us, that is, leaves peace and good days; and again, not to be frightened nor distressed, but to be confident and undaunted when he scratches and stings us and plagues us with all kinds of misfortune that he can inflict on us, and always say (when he wants to frighten us, as in Christ's name): I do not want to hear or know of any terror or fear now, for I know that it is not the will and mind of my Lord Christ, for he calls me and all who believe in him to be confident and of good cheer; therefore, even if he himself has some terror or fear, I should not accept it. For it is only over the sure, impenitent, hard and reprobate despisers of his word and grace. Therefore, because I am a Christian, and hold fast to my Savior, let me not swear by those sayings. For though they be the word of Christ, yet are they

2) Wittenberg and Erlangen: and.

3) stho -- somewhere, anywhere.

But not in season, nor in place, nor over the person to whom they belong, and as Christ speaks them, but perverted by the lying spirit, the devil, who leads and corrupts both the urgings and consolations from the heap to which they belong, as he perverts all God's word, and turns it from truth into a lie.

This would be the right art of a Christian, who could therefore distinguish in the right fight what is Christ's or the devil's input. But how difficult it is, no one believes, except he who has experienced it. For the devil, as I have said [§ 21], can so clothe and adorn himself with Christ's name and words, and so form and present himself, that a man may swear a thousand oaths that he is truly Christ himself, when he is the arch-enemy and true arch-Christian.

30 Therefore learn from this, if you are a Christian, who wants to frighten you and make your heart stupid, 1) that you can certainly conclude that he is the devil's messenger. For even if Christ frightens someone to repentance and conversion from unbelief and sinful living (as he frightens St. Paul before conversion, item, St. Paul on account of Christ those in Corinth, item, the Galatians), it does not last long. For he does not do it so that you should remain sad; but soon brings you out and comforts you again. The devil does not do this, but does not let the proud and impenitent become despondent, or if he falls into terror and fear at the last (as finally happens to all of them), he leaves him in it, makes no end of it, drives and presses so hard that he must despair forever, if he is not raised up again by Christ.

Behold, this is what Christ wants to teach here, saying, "Do not let your heart be troubled. etc. As if to say, I die and depart out of your sight, leaving you behind me in the world, where ye shall not see me nor hear me, but shall see, hear, and feel all manner of trouble and calamity, which shall terrify and affright you in all places; but let not your heart be troubled nor cowardly for this reason.

1) The words: "hieraus ... machen" are missing in the Wittenberg.

2) Jenaer: and.

But take heed when you hear from me, that you may be of good cheer and courage. For I will not be the one to frighten and afflict you, but if you hear or feel such things, immediately conclude that they are the devil's ghost and deception. My voice (that you may know me as the sheep know their right shepherd) shall thus be called, "Do not be afraid, and do not be dismayed. These are my words and thoughts. If thou hearest any other, thou hearest not my voice, though it be in my name and likeness unto thee. Therefore you shall not believe nor follow such.

(32) We must preach and practice this for those who are Christians, who otherwise have tender hearts and consciences and are easily frightened, as they well know and feel their weakness and unworthiness. The rest of the rough crowd, who do not know of any terror and fear, and do not ask for any fear, we must also let go. For they will have to pay when their hour comes, when they are suddenly attacked and no one will comfort them. The devil must keep his servants in such a way that he lets them be happy now; but afterwards he will reward them in such a way that, where now the Christians have to have a little and short terror, those will have to suffer eternal mourning, fear and trembling, and have to swallow the right basic soup, yes, the whole hell.

(33) Therefore let him who desires to be a Christian write and put these things in his heart, that Christ comes before (as the one who knows what is to happen to us) and admonishes, so that he does not abandon his faith and confidence, whether he is terrified and afraid because of it. For this very reason he spoke these words before, and left them behind, that you might remember them, and know that he requires you to be undaunted, and wait that he will help you and come to you and help you out, as will follow:

If you believe in God, believe also in me.

(34) Then he set forth the cause of the former words, that he might begin to exhort them to be confident and undaunted. Do not let them-

3) "da" is missing in the Wittenberger.

I will not be afraid, nor will I make the heart cowardly, if I come from you in the flesh and leave you in the midst of the world and the power of the devil, who will oppress you and hold you down and bring on you all kinds of misfortune, but stand firm and steadfast against everything that may befall you. For you, as Christians, should neither mourn nor tremble, because you are not like those who, when they come into suffering, misfortune and adversity, have neither comfort nor confidence, as there are those who neither believe nor know God's word, but set their comfort on temporal things, and with their heart cling only to that which is present and visible, and where it turns, there you also turn your courage and confidence. Therefore, when happiness turns into misfortune, they suddenly fall away and despair, as if everything is over with them. These are people who have no God, and neither know nor experience anything of such comfort, which can stand and triumph in the midst of the greatest trouble and misfortune, although everything temporal and transitory, which one has to provide for and hope for, has come to an end. Such people (he says) you shall not be. For you have the word of God, through which you have come to know him and believe in him. Therefore, do not let yourselves be overcome by terror, but resist boldly and manfully, and show yourselves to be those who know much more certain and higher comfort and defiance than all the world has, and greater strength and power to rely on than is the power and might of the world and of the devil. Let others defy and insist on their temporal power and happiness; but you take comfort in the fact that you have a God and know him, and rely on the fact that he is with you and can help you, as he has promised you through the word, and will certainly not fail, although everything is against you, but will stand by you, protect you and help you out, because you suffer everything for his sake.

35 If then you believe and rely on God, believe also in me. If your faith is right, that you look to God for all good things, look to me for the same. What you seek and wait for comfort and help from Him, wait for it from me; you will certainly not lack me, as little as God Himself. If I have helped you up to now, and have done everything for you that you have needed, and have thus saved myself, I will not be lacking.

show, both in word and deed, that you have been able to take comfort in me and have relied on me boldly, and that I have never failed you, and I will continue to do so, and I will not fail you, even though I do not remain with you in body. For I still have the same strength and power, both from God and with God, that I can and will do it; but do not doubt and tremble, as if you had both lost God and me; but stand firm in faith, and do not let your confidence sink or weaken, even though you see me suffer and die, and leave you alone behind me. And as ye have hitherto seen and experienced my bodily help and protection, believe also now, though ye see it not before your eyes. For if you are my disciples and true Christians, you must not always cling to the seeing and feeling of outward comfort, but continue and learn the art (which is the art of Christians) of believing without doubt that I can and will help you, since you cannot see or feel it, but see and feel the contradiction, namely in the midst of suffering and all hardships, and yet always retain the comfort that you have God and me, although otherwise everything is denied you and falls away. 1)

(36) And here you see clearly how Christ himself speaks and testifies that he is like God Almighty, because he wants us to believe in him as we believe in God. Now if he were not true God with the Father, then faith would be false and idolatry. For the heart of man shall not shortly trust nor rely, but on the one God; and whatsoever else is called trusting or relying is all idolatry, as when a rich man trusteth and buildeth upon his goods, knowing that he hath treasure behind him,

1) Here the Wittenberg edition has inserted the following note (bracketed) into the text: "Not long before his departure from this world he [Luther's] gave these words so German: Believe ye in God, believe ye also in me, and interpreted as follows: Why and before whom should you or would you fear? since I am the very God in whom you believe, if you believe in God, and cannot lack God, if you believe in me. Now I am a righteous man, like unto you, of whom ye must not be afraid, but am my good friend, again I also your good friend. So you must not be afraid of God either, as good friends are not afraid of good friends, but take comfort in him, and all good things in all accidents are given to him. For it is said: God became man."

Then he becomes courageous and proud. Another trusts in a good friend or a gracious prince, and thinks, if all things are lacking, I still have this one for a friend. 1) Scripture also calls this confidere, to trust, but to trust in men or princes, since one makes an idol out of man, because one trusts in him, becomes proud and sure, as if one had God and everything, and should not trust anyone else.

(37) Now what such and such idolatry is, by this one sees and learns that the two, trust and God, belong together. Where there is a heart that trusts and relies on something, that is certainly its god, even if it is a false god; as it certainly is, and in all the world a vain idol reigns (which Christ calls Mammon) until that day when the right, one, great God will show himself, as St. Paul calls him. But now everything depends on the great god; he who has him is proud and sure that he asks for no one, so that there can be no pride, nor throbbing and certainty, it must stand on one God. Now if the god is right, then the trust is also right, etc. again.

Now our trust and defiance (we who are Christians and not of the world) should also be placed in God, and thus stand: I am in the world, which is hostile to me, together with the devil, and my own conscience itself bites me and grieves me, and all things terrify me and make me despondent; what shall I think here? So I will think: If I see how a rich man trusts and believes in his god, and if someone is too close to him, or wants to challenge him, he quickly defies and insists on his mammon, and certainly hopes that there is no need, because he has it: should I not much more comfort myself and rely on my right eternal God? etc.

Thus Christ wants to admonish us to learn from the idolatrous world how our trust and faith should stand on the right God. Therefore, since we see how everyone defies his neighbor, through mammon or through his ruler, let us also defy the devil and his scales, through our Lord and God, and

1) Wittenberger: so I do have this friend.

Saying, What canst thou fear and do evil, though thou tryest all thy salvation upon me? Knowest thou not that I have a Lord mightier than thou, who can give more comfort, consolation, and joy, than thou canst afflict and afflict? If thou canst make me poor, he hath enough, and can feed me abundantly. 2) If thou canst blaspheme, defile and kill me, he can restore me to honor and make me alive etc. And so, always taking up defiance, and thinking: I have a God, though all things are lacking; what then do I ask of all that is against me? He who will not laugh, let him be angry; he who will not give, let him leave it; only always go away with your pride, hatred and envy, and go to the devil with your idol, and leave me my God. Yea, I will take thee by the head (saith the world together with its lord the devil), and cast thee into prison, and put thee to all manner of torture and death: let me see then what thou hast in thy God. Go on, then, and do what thou canst not do; what hast thou more, if thou torture and kill me at once? You cannot kill me so often, he can bring me back to life; you cannot do me so much dishonor, harm and suffering, he can pay and repay a thousand times more honors and goods.

40 Behold, a Christian should thus insist, not on himself, nor on men, nor on mammon, but on God. This means that Christ says here: Believe in God, and let nothing frighten you that can arise against us or happen to us. For all the harm (he wants to say) that can happen to you on earth is small compared to the benefit and gain that you have through this faith. For you have such a Lord and God, who, if they take one florin from you, can give you a hundredfold in return. If they take away your honor, your favor, your life, etc., he can repay it all abundantly, 4) and for this short life, which you have to leave without it.

2) Thus the Wittenberg and Jena. Erlanger: more abundant closer.

3) Walch and the Erlangeners: honor and good. That these two words are to be taken substantively results from the contrast to "shame" and "damage". Also the following paragraph confirms our reading.

4) In the old edition: statten again.

Create another, imperishable, eternal life that no one can take away from you nor challenge.

(41) That one should not consider the small damage against the great good that we have from God. For in him we have eternal life, riches, power, honor, compared to the poor beggars on earth, who must leave everything behind them; as there are already so many hundreds of thousands of them gone, who have not taken a thread with them, and have gone down into the abyss with their idol, on which they have braved. We have nothing to insist on on earth; if our lives can be taken away from us and all evil done, it will be done. And how long do we live, if we are here for a long time? It lasts for one dance at the high mass; after that it will be different, and God (in whom we have believed) will pronounce such a judgment: You have been afflicted and defiled; but I will honor you again forever, that you may have a thousand angels for friends, yes, for servants, for a wicked, proud peasant or other who has been unkind to you.

So you see what it means to believe in God, namely, to gain such a heart that it becomes great and undaunted against everything that the devil and the world are able to do, including poverty, misfortune, shame and sin. Such a man must be a Christian who can despise everything that the world has, both good and evil, and everything that the devil can tempt and entice, or frighten and threaten, and stand alone against all its power, and become such a knight and hero who conquers and overcomes everything.

(43) If you have such confidence in God, he says, then have the same confidence and trust also 1) in me. There he makes himself equal to God, as said above [§ 36], and demands the same honor that is due to God; not that he puts another God beside and apart from the one, but wants to indicate herewith that he now wants to establish his kingdom on earth, and for this very reason departs from it, that he assumes his right office and rule. As if he should say: Now on earth I am regarded as a poor, miserable, powerless man; as Pilate and Herod and the high priests regarded him at that time;

1) "also" is missing in the Wittenberg and Erlanger.

But when I come up, I will draw all men's hearts to me (as he says elsewhere [John 12:32]), and they will let me be their consolation and defiance, their confidence and all things: then you will know what you have in me. For I will show myself, that ye shall not have put your trust in me in vain, and have believed in me, as ye have believed in God.

44. Why then does he exalt himself to sit beside God? Shall he then take the glory from the true God and give it to himself? No, but this is his teaching, which is especially practiced in this evangelist St. John, 2) that he shows us the right way to take, and the right way to trust, so that we do not lack the right God. For so do all the Turks, the Jews, the mobs, and the false believers; they sit down in some corner, and go about with their own thoughts, how they want to serve and please God; they attack each other bravely, and do much for God's sake; they give away their mammon, and willingly suffer shame, disgrace, and misery; some allow themselves to be martyred and killed, just as the true Christians do. And this is no wonder, for today we see what the mad soldiers do, who risk life and limb for the sake of their pay, by the spear and the gun. A merchant risks his life daily in the streets, by robbers and murderers. Likewise, a pious citizen or nobleman must also risk all kinds of danger and misfortune for himself and his lord or prince.

(45) All this is done for the sake of temporal goods, but much more is done for the sake of God. How then must they who trust in God put their money and goods, and their lives, in danger, and, if need be, let them go. As we have done in the past in false trust and idolatry with the holy service. Have we not given more to St. Lawrence and other saints than to God Himself? How much has been given for the sake of St. Anne, of whom we do not know if she ever lived? How much have "we" fed monks for the sake of St. Francisci, since we do not now give to a priest for the sake of St. Francis?

2) "will" is missing in the Wittenberg and Erlanger.

for the sake of God? For these were also our gods, in whom we trusted, and everyone thought that God should also think thus: There are people who call St. Annam, St. Franciscum; oh, these are holy children! etc.

Thus all Jews, Turks, and such great saints think that God regards their worship, and if they honor their Mahomet or another, He must consider them great saints. So also a monk, when he keeps his rule, thinks that God must allow him to do so, as a special, excellent service.

Where do such thoughts come from? All of them lead their thoughts from God, but not from God, 1) but from the troublesome devil and their own head. For where has God thus testified and let it be heard that he is thus minded, and would have served him thus, as they think? But this is what human reason does: when it hears the name of God and is supposed to trust in Him, it is so mad that it quickly moves in, and wants to make a way and a rule according to its own mind and thoughts, how one should act with God; as, as I said, a monk has his rule, and because he hears that one is supposed to trust in God, he sows it on such a rule, and thinks: Thus I will serve God, this order will please him etc.

Because the word trust in God and serve God must be stretched so that each one draws it from his own thoughts, and each one interprets it in the same way, he has placed himself and attached himself to a certain place and person, where he wants to be found and encountered, so that he will not be missed. This is none other than the person of Christ himself, in whom dwells bodily (as St. Paul says Col. 2, 9) the whole fullness of the Godhead, so that he is nowhere to be found except in this person.

(49) Wherefore he saith herewith, Ye have heard that ye ought to trust in God; but I will also shew you how ye ought to meet him aright, that ye make not for yourselves under his name another idol after your own thoughts. This means: If you want to believe in God, then believe in me; if you want to put your faith and trust in the right way, so that

1) "but not from GOtt" is missing in the Wittenberg.

If it is not lacking or false, put it on me. For in me is and dwelleth the whole Godhead complete; and, as he shall hereafter say, I am the way, the truth, and the life; and, He that seeth me seeth the Father, he that heareth me heareth the Father etc. Therefore, if you want to meet him with certainty, meet him in me and through me; if you have me, you have him rightly. The Father himself bears me witness to this. As he now and then indicates in the Gospel that he was sent by the Father, and neither speaks nor does anything about himself, but everything is the Father's command and commandment to all the world, that one should believe Christ as himself. Therefore, that no one should accept any other person or means by which he may take hold of God, except this one Christ, and that we may be sure that if we trust in Him, we will not meet with an idol like the others who, apart from Christ, deal with God. For he has certainly and clearly enough shown himself through the Word. Therefore it is decided that whoever goes beside this person of Christ will certainly never meet the right God. For since he is completely in Christ, and places himself there for us, it will do no good for others to act with God without and apart from Christ, out of their own human thoughts and devotion.

50 Therefore, he who wants to go right and not be lacking in his faith should look there, where God has placed it, and let himself be found; otherwise it is certainly a failure, and everything he believes and does is in vain, and accomplishes nothing more, except that he deceives himself miserably, as those do who go about with great hard works to gain God's grace. I, too, have been a monk for twenty years, and have toiled with prayer, fasting, watching and freezing, so that I alone might have died of frost, and so hurt myself that I never want to do it again, even if I could. What else did I seek with it, but God? who should look at how I kept my order, and led such a strict life, so always went in dreams and right idolatry. For I did not believe in . For I did not believe in Christ, but considered him to be no other than a strict, terrible judge, as he is painted sitting on the rainbow. Therefore I looked for other intercessors, Mariam and other saints.

item, my own works and merits of the order. 1) All this I did not do for money and good, but for the sake of God; nor was it false and idolatry, because I did not know Christ and did not seek such things in and through Him.

(51) So did the Jews, whom God had so often and so severely forbidden, that they should by no means establish a place of worship, neither on mountains, nor in meadows, nor in green woods, and in short, that they should not leave them a place so pleasant or convenient, that they should say, O! there is a fine church or place of worship to be established, etc. but there you shall seek me and find me, where I have placed myself by the mercy seat on the ark. But they did just as we did, running and dividing themselves to all ends, without any other reason than that they would not go where God had directed and commanded them to seek Him. What shall we do (they said) there in front of the 2) dark tent, or in the temple at Jerusalem? Here it is pleasant and comfortable, there can be a great service. Then it was filled with heaps, and gave money in abundance, so that one queen alone could feed four hundred priests to her Baal, since the right priests had to suffer hunger and need.

52) Now what God cried out through the prophets, as he had said before through Moses, that he would not hear nor accept prayer or worship in other places, they would not hear, and cried out against it: Here we worship the right God, etc., and continued with their self-devised worship, and were allowed to kill the prophets over it. Without what was of the small group who believed God's word and did not turn to the great houses, as the true Christians must do, that they do not pay attention to what the others do, who have the name and fame that they are called great, holy people, God's servants and the church, but say thus: Here is my God, I will believe in no God but a creator of heaven and earth, without only one who is united with him who is called Jesus Christ etc. There I shall believe my

1) Thus the Jena. Wittenberg and Erlangen: Glaubens.

2) Wittenberger: before the dark huts.

3) "the" is missing in the Wittenberg and the Erlangen.

If I raise my trust, then I know that I have the right God. If I have him, then I can defy and fight against the devil and the world. If it only takes mammon, goods, honor, life and limb, then I still have a Christ who is Lord over life and death, the world and everything; item, whether the devil frightens me, and makes my mind and conscience heavy, he shall not gain anything from it. For here is my Lord, in whom I believe; and if I trust in him, I trust in God, for he himself is truly God. Therefore, whatever harm comes to me in time and in body, I count as a shell or a dead nut, for which he gives me eternal treasure and life.

53. so these words are also said for the comfort of the Christians, whom he leaves stuck in the misery, because they must have as enemies the devil, who plagues and tortures them, and the world, which defies them with pride and insistence, contempt, persecution and murder etc. So that you may remain confident in all this (he says) and not be overcome, think only that I am the true Savior and God, and trust in me, and you will meet the true God and experience my almighty power and might. Let the world and the false saints defy and insist on whatever they want, believe and do whatever they want, and it will all be lost and nothing; but against all this you must have no other defense or armor, neither must you cling to me; if you cling to God, he cannot let it go and must help you. Therefore, though they hate you, persecute you, kill you, we will love you, receive you, and protect you, and make you alive, and dwell with you forever, as follows:

V. 2-4. In my Father's house are many dwellings. But where these are not, I say unto you, that I go to prepare a place for you. And though I go, yet will I come again, and receive you unto myself, that ye may be where I am: and whither I go ye know, and the way ye know also.

St. Augustine interpreted this most sharply about the dwelling place above in heaven, that every man's own is prepared and provided for him where he is to stay. But that Christ will go and prepare them, he also interprets so sharply that there is nothing else.

because we are being prepared for it. This is a fine, sharp interpretation and a good catachresis, 1) but we do not want to go so high as he goes, but act in the most simple way, as the text itself gives it. Here he comforts his dear disciples and Christians in three 2) ways: The first is that they should know that with his Father there are many mansions for them. This he sets against other two kinds of houses or dwellings, as if to say, On earth you will not have many houses, nor certain dwelling place. For here the devil has his kingdom, his house and dwelling place, since he is lord, and sits in his own; therefore, since you strive against him and his kingdom, he will not long let you dwell and house here. For he is (as Scripture everywhere gives him his title) a liar and a murderer. [John 8:44.]

55. as it is also seen in the world, that his rule is not different from these two things, that he deceives people with false doctrine and thoughts, so that he deprives them of their souls, and fills everything with murder, war, and all kinds of misfortune and heartache, as if he had nothing else to do, but to kill both spiritually and physically. This is his nature and office, which we must do, because we are all here in his possession. But be fearless of this (says Christ), it shall not hurt you; if you have no house and dwelling here, and the devil with his tyrants chases you out of the world, yet you shall have room enough where you shall abide. If they will not suffer you to be citizens and neighbors, or even guests, and have, possess and 3) keep the world alone, let them keep it, and know that you shall nevertheless also have dwelling, and have plenty of them.

This should be the most simple opinion here, just as he speaks in another place, Matth. 19, 29: "Whoever leaves house, brothers or sisters, or father, or mother, or wife, or child, or field, for my sake, and for the sake of the gospel, will receive it a hundredfold in this time, and in the next.

1) Catachresis - hard use of a trope.

2) Wittenberger (erroneously): ..viererlei". Cf. § 64.

3) The words: "inne haben, besitzen und" are found in the Wittenberg alone.

The world to come eternal life" etc., so here too the opinion is: "If you are driven out of one house, you shall have many houses for it; if they take away one thing from you, you shall receive it again manifold, and shall not make it so bad, and shall not take away so much from you, you shall have it a hundred times as good and much better. If you do not have it here, you will certainly get plenty there. For he still has such a large supply that he can give you each a hundred homes for one. Therefore, put there with confidence and freshness what the world can take from you; the dwellings of life are much wider than the dwelling place of death. Whether they put you in dungeons and prisons here, or drive you out, do not worry, they are houses that belong to the world; but you are looking at another, for which you have to wait, and what you shall get and possess there.

(57) So this text is spoken for the comfort of the Christians, that they may not be deceived, if the world puts all plagues on them, and not only deprives them of this dwelling, but takes away all that they have here, goods, honor, life, and throws them into misery, poverty, nakedness, shame, dishonor and death, but that they may hold against it what they gain against this small loss; where they are now deprived of a dwelling, that they may get much better dwellings for it, namely in the place that is called: In my Father's house. Where he is and abides, there will I and you also abide (as he will say hereafter), that you shall not have worldly nor human, but heavenly, divine dwellings and houses; that is, for a vile, perishable, uncertain and inconvenient dwelling (which you and all the world must soon leave without that), dwellings that are beautiful, glorious, wide, eternal, secure and certain, which cannot be taken from you, and shall be kept peaceably from everyone.

058 What have they wrought, that they should now take away all things from you, and utterly cast you out? not that they should bring you out of this woe and misery unto the same happy everlasting mansions, where ye shall no more be under the devil's kingdom, neither separated from me, but abiding with the Father and with me for ever, whereunto they shall neither smell nor taste; but that they should now take away all things from you, and utterly cast you out?

290 Eri. 49, 31-34. interpretations on John the Evangelist. W. vm, [s-i2. 291

If they persecute you and hold the world here, sitting firmly and securely, living in their pleasure and wealth, then they will have neither room nor place here nor there, and they will be so afraid and anxious forever that they will not have a corner of a moment where they would like to rest and stay. They will bring this on themselves by persecuting you and thinking to harm you. Therefore, let them go on and on, pawing, scratching and gathering for themselves, as if they wanted to stay here forever, and have the world to themselves, frightening and threatening as much as they can, since nothing can help them and nothing can harm us. Those who want to be Christians, and especially those who want to preach Christ, must truly think and act in this way. There will be much different reckoning there: He who gathers much here, let him see what he will have thereafter; again, he who has suffered much here for Christ's sake will find it there also.

59 The other consolation is that he goes on to say, "If not, I tell you that I am going to prepare the place for you" etc. That is, though the dwellings were not ready, yet if ye believe, I have power to make and prepare 1) them enough. And for this very reason I go from you, that I prepare them and order them, whether they are already there, so that you may not worry, nor doubt where you should stay. You will certainly have enough dwellings, and if there are not enough of them, I will provide enough, so that if it is too little for you to have a hundred for one, I will provide a hundred thousand and more, so that there will be no lack or need of all kinds of dwellings, as your heart may desire.

So he speaks to them in the most simple and childlike way, according to their thoughts (as one must provoke and entice the simple), so that he may draw them up from the same, so that they may draw courage and comfort, and think such thoughts: What is it then, if they take away my house and my farm, and this perishable dwelling, and put me in some dark dungeon, because my Lord Christ promises me that I shall have many more, more glorious, more beautiful, further and safer things?

1) "Their" (jr) is missing in the Wittenberger.

I have dwellings and fortresses, for now I have my enemies and all the world, and have already gone up for this reason, that he might surely order them from him, and that I should find them ready at all times.

(61) But this would be the art, who could believe such things. For it is true that every Christian who wants to confess the word, either by preaching or otherwise in court, stands very badly on earth, uncertain all hours and in danger of being chased away from his property, wife and child, while others have everything they need and live in drunkenness and good company. But if we also look at what is reserved for us, and what we should come to, we should be cheerful about it, and rather let ourselves lament the poor, miserable world. For what does it matter if it tramples us underfoot now, and afflicts us to the utmost and causes us suffering? we have nothing to lose. But if we lose, we lose the sack that we wear around our necks, which is no more lost than the husks; nevertheless, the treasure remains for us, that we both, if we leave it here, will get it back in abundance, and in addition much more eternal, divine goods.

62) On the other hand, they now have the shells and husks, but they have already lost the kernel and the real treasure, and must also leave the husks here, so that they are completely bare and miserable. And then everything will be reversed, so that where they now have everything, they will have nothing at all; and where we now suffer a little misery, poverty and hardship, they, on the other hand, will have to suffer eternal misery, fear and sorrow. I do not know how to take higher revenge on the world, nor how to wish for more misery, for it already has too much, that it is plagued with blindness, contempt and persecution of the gospel; I cannot curse it more grievously and atrociously, but would much rather pray for it, if it could be helped out of its misery.

63 Thirdly, he says, "If I go away from you now (to prepare a dwelling place for you), you shall not be dismayed nor grieve that you do not have me, but you shall also have the comfort that I will not leave you, but will come to you again and take you to me etc.

2) "now" is missing in the Wittenberger.

I do not want you to be harmed by my going or leaving, but know that it is for your benefit that I prepare and provide you with dwellings with the Father, and for this purpose I will also come to you again, and even bring you with me to take up the dwellings, and so stay with me where I am; so that you will certainly have both the dwellings in heaven and me with you for eternity.

64 These are the three things which shall comfort us against the devil and the world, and against all that evil may befall us, that we have such a Lord and faithful Saviour, which is gone, and hath already made a dwelling for us, and yet will be and abide with us. But it is still very hidden, and does not appear: for we see and feel that the world and tyrants nevertheless continue to exercise their defiance and iniquity against the gospel and the Christians. But for this reason he calls us to believe in him. As if he should say: If you could only have patience for a little while, and cling to my word, they will not sing it out, even if they were all much more wicked now; for it is already decided, and the judgment has gone too far, they will meet1 ) the little hour that will frighten them and make them so anxious and fearful that they will have nowhere to stay. But it is for this reason that you open your eyes rightly, and do not look at how things are going and standing before them, but at what I say and say, that I will not leave you nor remain with you, but will come to you and take you to myself, so that I will be with you and you will remain with me etc. St. Paul interpreted this to mean that when we are baptized, we already have Christ dwelling in and with us, and "are already set (Col. 1, 13. Eph. 2,2 ) 19.) out of this shameful nature and kingdom of darkness into the spiritual, heavenly nature, so that3 ) we are citizens with the saints and members of God's household" etc.

65. fourth, he implores: "It is not enough that you know that I am going to give you

1) So the Wittenbergers and the Jenaers. Erlanger: "will" (after Walch), although the original also offers "become".

2) In the old editions and in the Erlanger erroneously: Eph. 1.

3) Erlanger: da.

to prepare the dwelling place, and to come to you again and stay with you, so that you are where I am etc., but above that you also have the advantage that you already know where I am going and also know the way. Is this not comfort and good enough? What more do you want and desire? You have everything you should have, a hundredfold and superfluous enough; and if you do not have it, you have the master, who creates it for you, and the same so that he wants to stay with you. In addition you know where I go and which way, so that nothing is ever hidden from you.

Now this is the way of his holy suffering, of which he had already told them much and often, especially on that last evening, although they could not yet understand it, and this word was still dark to them, so that they soon asked him. "But this much has been said: What shall I tell you much? I will not let you flutter and float with thoughts; you know it and see it all already. For if you have me, you have God and everything, and if you see me going, you already see the way: I will not show you any other way, nor suggest any other way; it is all there already. Only that your heart may be content, and not be dismayed, if the world terrify you and trouble you, that in me you may have joy and peace. etc.

Now this is a mighty and strong consolation, as the man Christ should comfort those whom he leaves behind, that they see not where he abideth, but are cast down to the devil, and to his wickedness, and mischief, and lying, and murder. But it is necessary to close one's eyes to what one sees and feels, and to hold fast with the heart to the word of Christ, that things go as evil as they will, and the world makes them as evil as it always can, with its angry tyrants, mobs and devils, so that we always say: This is all still bodily, which one feels and grasps, it goes with the same, as it goes, it stands or falls, as it stands or falls, there I ask nothing. Here is another man who promises me that I should find a hundredfold for everything that I can lose here.

68And again, that it may turn with them also: they that now exercise their courage, and have all things enough, they also shall have the

They will find a contradiction. Where they now have a florin with peace, they shall hereafter suffer eternal torment for it; where they have afflicted one Christian here, they shall have a hundred thousand devils for it, who shall afflict them again without ceasing. Why then are you afraid and want to despair? Let them do it to the utmost and see what they gain from it. The advantage is that they must stop. For those who are evil now, blaspheming, raving and murdering, will not do it again for twenty, thirty, forty years. What is it then that one should be concerned about it, or be frightened by it? since their life is nothing else but a dust or a water bubble, which is woven and passes away in a moment. But we have such a glorious and comforting promise, not of temporal but of eternal good, which is sure to us if we hold fast to it.

V. s. 6. Thomas (who is called a twin) says to him, "Lord, we do not know where you are going, and how can we know the way? Jesus said to him, "I am the way and the truth and the life.

69 They had heard, the dear disciples, that he would go and appoint them dwellings, and not only that, but that they themselves already knew the way where he would go and stay, and that they should also follow him there, that he should not preach much, and that they should be the less grieved and frightened that he now had to depart from them. Then St. Thomas begins to wonder, and he is justly spoken to, that he says: they know where he wants to go, and know the way; when he has told them nothing about where or which way he wants to go from them. 1) So begin to think, roughly, carnally, of the road on which one physically walks or drives from one city to another, and of the way on which one's feet tread; of which, they say, we do not know where or to what gate, and where you want to go out; how then should we know the way?

70 To these crude carnal thoughts Christ answers: "I mean that you know the way, that is, you know the way.

1) Wittenberger and Erlanger: Fähet er.

2) You see and know that I am Christ, your Lord and Savior, and you are my disciples, who have heard my preaching and seen my miracles for so long. Therefore, if ye know me, ye know and know the way, and all things that ye ought to know.

Now this is something special, and this is what the evangelist St. John always used to write and do, that all our doctrine and faith should go to Christ, and only hang on this one person; and that we (putting all art and wisdom aside) should know nothing but, as St. Paul says in 1 Cor. 1, 23, Cap. 2, 2, says, "Christ crucified." For thus he punishes his clever and pointed heads, who thought they had to go much higher than St. Paul with his simple preaching of Christ, considered themselves much wiser, more learned and of a higher spirit. What shall I say," he says, "I have hardly been with you half a year, and you are already so learned that no one can be anything before your wisdom and prudence, and I can no longer do anything among you, but must be a disciple alone, and no longer desire or boast of knowing anything but my Christ.

(72) Thus the devil is always at play, when he comes in among the clever of heart, and gets into the Scriptures, that they may prove their cleverness, presuming to catch and grasp all things with their head and conceit, and thinking that they can do it so well that no one can exhaust them, knowing all things better than they can be told; and yet never learning this, in which is all power, how they may know the Lord Christ aright. For this reason John the Evangelist wants to warn here and everywhere all who want to be Christians and to know rightly how to proceed in divine matters, so that they may know what they should seek and learn; namely, that this is the highest wisdom and art before God above all arts and wisdom, even if it were angelic, that one may know this Christ rightly, and know what one has in him, and how one comes to God through him alone. This is the most noble thing, so all

2) Thus the Wittenberg. Jenaer and Erlanger: den.

Here in this question St. Thomas and the Lord's answer is indicated.

But how great and difficult this teaching and art is, even for the true disciples of Christ, is shown here by St. Thomas, and soon after St. Philip (as we will hear), who, because of all the others, 1) come out with their lack of understanding, and let it be known that they still understand little or nothing of his speech; yet they have heard the Lord Christ so long, and even now hear him over the table, as he tells them of his Father's house, where he will go and prepare a dwelling place for them etc. If they let him sit behind the table and preach this to them for their comfort, they flutter away with their thoughts and make a different way for them, and separate Christ far from them.

74 Therefore he moves them around, but with fine, friendly words, as a kind Lord and Master, who is able to provide for his ignorance and weakness and keep it to himself, and wants to bind them badly to himself with eyes, ears and heart, so that they will not see or think any further. As if to say, "Thomas, where are you looking or thinking? So there is no need to speculate and flutter; here you must look to me. You know and know me; if you now know and see me, then you know and see the way, and must neither seek nor worry any further. For you must not look upon me as a heifer looks upon a new gate, or as the unbelieving Jews look upon me, as having eyes, mouth, and nose, as one of you; but purify your eyes, sweep out your ears, and see, hear, think, and understand otherwise than according to the carnal mind and understanding.

For here are two kinds of seeing and hearing: One is with the eyes and ears of the flesh alone, without any spirit: Just as the Jews all looked at Christ, no further than with five senses, that he was of Nazareth and the Son of Mary, just as I look at you as born of father and mother, male or female, living and doing this way or that way.

1) i.e. in the name of all other apostles. So the Wittenberg, the Jena and the original. Nevertheless, the Erlanger has taken Walch's reading into the text: "vor den Andern allerwegen".

fights. So we cannot know Christ (nor his Christians), even though we see and hear him before our eyes every hour. The other is a spiritual seeing, which only Christians have, and is done with the faith of the heart, according to which we, if we are Christians, must also see and know one another. For I do not know a Christian by the fact that he looks or behaves, walks and lives in any other way, but by the fact that he has been baptized and has God's word, by which he is God's child, a citizen in the kingdom of heaven, and an heir of eternal life etc. This I see not written on his nose, nor on his forehead, nor with the eyes of the flesh, but with the spiritual vision of the heart.

(76) So also, if you want to know Christ and who he is, you must look at him, not as your eyes and senses tell you, but as his word shows and portrays him to you, born of the virgin, dead for you and risen again, and set over all things as Lord. There you see not only his form, as the eyes see, but the power and authority of his death and resurrection; He is not now called the Son of Mary and Joseph of Nazareth, as the Jews thought, but our only Savior and Lord over all things, which He alone accomplishes through the course of His suffering and death into that life, when He rises again from death and is glorified, so that all things in heaven and on earth must be subject to Him and rule powerfully over all who believe in Him against all that is against them.

77. Behold, in this way he is seen here; not as the eyes see him bodily going with his feet from them to another place, a way they do not know where he goes or stays, and so leaves them behind him that they can no longer be comforted by anything, but as he goes and travels spiritually (which he calls going to the Father) in that he suffers and dies, and yet does not remain in death; but by the very fact that he enters his kingdom and reigns, that they may come to the Father through him, and that he may protect, save, and help them in all their troubles. Therefore he says: "Whoever looks at me like this

2) "auf" is missing in the Wittenberg and the Erlanger.

I go to the Father, who has seen so much, that I suffer death according to my Father's will, 1) and after that I live and reign forever; and so I go before you, and break the way, that you also should follow. This I do and no other, and must do it; otherwise you would never come to it. Therefore, if you know these things, you both know where I am going, and you also know the way that I am coming there, and that you must follow me; namely, that I am myself, and you have everything in me that you need, as he who dies for you, reconciles the Father, cancels sins, swallows up death, and so draws everything to me, that you may have everything in me.

78 This means that Christ is seen in a much different way than the way the whole world sees him, and the disciples themselves saw him before. For now the eyes are purified by faith, and there is even a new knowledge. Just as when I see a king's son imprisoned and in misery, in a gray robe or Pilgrim's form, as a poor man, and know nothing else about him, I consider him no different than a beggar, as my eyes tell me. But when I hear that he is the son of a king, then as soon as the gray skirt and the staff and all such beggar's appearance fall from my eyes, I bend my knees to him and call him gracious lord, even though no golden crown nor majesty is seen on him. So, when St. Thomas and the others see Christ sitting behind the table (as with fleshly eyes), they do not yet see what kind of man he is. But afterwards they get another vision, 2) namely, that he is the way and goes to the Father through his death, and (by believing in him) they are also brought there through him.

So you know, says Christ, where I am going, namely to the Father, that is, to eternal life, and to the rule or dominion, where there is no sin, death, poverty, misfortune, or heartache. You know this because you know me, since you have heard from me so often why and for what purpose I should come and what I should accomplish. Likewise, you also know the way, or the road, how I come to such things, namely, that I must let myself

1) Erlanger: for the sake of my father.

2) Wittenberger and Erlanger: Face.

crucifixion, and then rise again from the dead. Therefore, such knowledge is nothing else in a nutshell, but to believe with all one's heart in Christ, who died for us and rose from the dead and is seated at the right hand of the Father. If faith is there and thus relies on him without doubt, then I recognize both the way he has gone and the place where he comes and remains, and see him in such a way that I would also look at him with bodily eyes, if he were standing before me, in such a way as I could not have looked at him before, before faith was there. If I then remain in such faith, I also travel the same way and road afterwards, through cross and suffering, and also come to the same place where he went and came.

(80) Therefore it is not necessary to go on here, nor to flutter with thoughts apart from Christ, as if there were any other way or road we should or would go, as the false saints always do, and all reason seeks and wants to go other ways; but those who are called Carthusians build them a special bridge up to heaven, that they keep vowed poverty and obedience, do not eat meat, do not wear linen clothes, do not lie in one place for one night etc.In delusion they go, thinking they are on the right way to heaven. But there is a bridge and a stairway made of cobweb, on which the higher they climb, the deeper and more shamefully they fall down into the abyss of hell. For this is not the way, but vain deception, because no Christ is believed or recognized there. Similarly, a barefoot man with his rope and wooden shoes, who fasts a lot, grumbles and babbles, keeps his rule, does not lie out of his cap, and lets the lice eat him; 4) thinks that he is going straight to heaven, and not only for himself, but also misses to draw others with him by his good works and merit of the order.

81 That is, not on the way to heaven, but in vain blindness and deceit of the

3) In the issues: not.

4) A barefoot man did not dare to kill a louse, but kept all his lice to comply with Christ's saying Matt. 5:39: "You shall not resist evil."

The devil has run straight to hell. It does not do so. Build, do and seek what you will; if it comes to this, that one is to step into another life and depart from this one, then you must take this path alone, or be eternally lost. For "I (says he) am the way" (by which one comes to the Father) and no one else: I, and no other, "am the truth and the life. Then you must hold fast to this man and remain firm in faith and confession; and always practice the same in suffering and dying, and say: I know no other help nor counsel, no salvation nor comfort, no way nor path, but only my Lord Christ, who suffered, died, rose again and ascended into heaven for me. I will stay with him and go through him, even if the devil, death and hell are under me and before me. For this is the right way and bridge, firmer and more sure than any stone or iron building, and heaven and earth must break before it should fail or fall.

Therefore, the art lies in keeping to this path alone, and not following the deceiving and lying spirit, which does nothing but lead us from this road to its wrong ways, so that it tears the thoughts of faith from our hearts, and removes this Christ as the only way and means, so that it does not think of him, especially at the hour when it is necessary, and instead makes other thoughts (as St. Thomas also had) as if he were far away from me, above heaven, and therefore no longer useful to me, and seeks other paths and ways. Thomas also had), as if he were far away from me, up in heaven, and no longer of any use to me, and thus seek other paths and ways: Oh, if I had lived this way and that, done this and that: Ah! that God would grant me my life, then I would become pious, and lead a strict life etc. So already the way (of the Lord Christ) is miserably lacking, and even come out of the road into vain astray, which there lead into the abyss of hell. For thou shalt not make false this text, which saith, I am the way, etc. and no other. Now let all the Carthusians, monks and saints undertake and do what they will and can, and you will hear that he himself says here: "Why do you seek other ways and paths? I

1) Wittenberg and Jena: "much" instead of: the.

know no other to show you but me; where you know me, you know the way. For I and the way are one thing. Therefore, where you lack me, you will never find the way, even if you search and walk to death.

83 Therefore learn to understand this beautiful saying, that it says, "I am the way," etc. that one does not think of such a way or road as one treads and walks on, but that one treads and walks on it through the faith of the heart, which holds on to the Lord 2) Christ alone. For there are many ways of walking or going on earth, and there are also many paths and ways. First, bodily or natural, from one place to another, as cows and horses go, and all living things move and move for the preservation of this natural life and its necessities; of which the Scriptures and God's Word teach nothing.

84) Then there are other ways and courses that also belong to this life, which is called the worldly or civil nature and life, where we walk among ourselves outwardly before the world in good honorable conduct, manners and virtues, to maintain this temporal regiment, peace, honor and discipline, by which one comes to good and honor etc. Philosophers give all kinds of good teachings from reason, and rulers make all kinds of laws and commandments. These are all such ways and courses that remain and cease in this transient life.

But above all this there is another way and journey (of which only the Holy Scriptures and Christ speak here), how to get out of this life into the other life to come. There one must have many other ways and paths. As when one lies on his deathbed and is now to part with body and soul, or is condemned and executed to be hanged, beheaded, burned, or drowned, he also has a way before him that he must go, and can never stay here, and a way that he cannot see, nor walk with his feet, nor ride on carts; and yet one says: He goes away, he is gone etc. But not in the flesh, nor in the body.

2) "HErrn" is missing in the Wittenberg and the Erlangen.

3) "zu" is missing in the Wittenberg and in the Erlanger.

Wise. For here eyes and ears are closed, all senses are fallen, hands and feet are bound, so that here nothing is done with our works and abilities. For this reason, there is neither a way nor a footbridge that can be called ours, nor can it be conceived or seen by us, since (as I said) all our reason ceases here, and nothing everywhere knows or understands how such going from this life to that is done, much less does it know how and by what means it should get there.

Therefore, there is no need to listen to or follow any reason or law, or anything that men may devise, as if it were to show the way. For even though it thinks and pretends to do much of this, and practices all kinds of ways, so that it thinks it is going to heaven, it is all in vain and lost. As I have said: A Carthusian monk builds such a way that he wants to go to heaven: I will leave the world (as it is evil and unclean) and crawl into a corner, fasting all the days and not eating flesh to torture my body; 1) such a strictly spiritual life God will look at and make me blessed. This is also called making a way and walking spiritually; for he does not want to go there with his feet, but with his heart, which thus thinks: if he lives and does thus, he is on the right path to heaven. Another monk or priest, who also wants to live spiritually, makes a different path for him: "If I say mass and pray so much, want and go barefoot, I walk on the right road, and as soon as I close my eyes, I ascend from my mouth to heaven.

(87) These are and are called all ways, made of human imagination and discretion, and founded in our deeds and works, which belong no further than this life. Therefore they are not ways to heaven, but vain error and seduction, if they are made of opinion. For what should or can my cap, plate, barefoot rope and the like help the soul, if it comes about that I am to take the leap through death into that eternal life? After all, it is all a physical thing, and such

1) Wittenberger and Erlanger: "zumartern" ---- zermartern.

Works that even those who are not Christians can do. And even though they do it in the best way and mean it, it is still the worst, so that it is even corrupted, that they do everything without faith in Christ; just as if they were allowed to be nothing everywhere, and these words were even lies, since he says that he is the way and the truth etc.

(88) Behold, all the world walks in its blindness and darkness, and the way remains unsuccessful, however many and various it undertakes and does, since each one paves his own road and builds a special bridge to heaven. And just by seeking so many different ways and always choosing one over the other, they show sufficiently that they do not know the right way. And even if they have tried everything, they can never be sure of the matter: the longer they work and the more they seek ways, they always remain in doubt: Who knows whether God will thus please him, or whether I have done enough? They can never get to the point where they want to build on it as a certain foundation.

(89) Now, if you want to get there so that you can go right and get to heaven, you must know and have a certain way and road on which you will stay. For there can be no more than one way and right road. Only God's word shows such a way, namely that the Lord Christ Himself is the narrow road and the right way, on which our heart should and may be based and rely. Therefore he concludes: "Whoever wants to play the game of conscience, and not run to eternal harm and destruction, let him listen to me alone, and let this word be imaginary to him: "I am the way" etc.., that he may not hear from any other, nor know what is said of paths or ways to that life, as they are certainly all first of all vain ways and wrong ways, since it is said to run through hedges and bushes, yes, over sticks and stones, that one's feet are crushed, mouth and nose fall apart, leg breaks, and finally the neck falls.

90) Just as the devil tempts people in the flesh with falsehoods, when they think they are walking on the road and the street, so that they may enter the world.

2) "it" is missing in the Wittenberg and in the Erlanger.

Falling into water and drowning, or coming into a wild forest and not being able to get out again: thus and much more he seduces and charms people spiritually with his false words, which he puts into the heart, so that he makes them a false delusion and conceit: if they do this or that, live this way and that, they are right and go straight to heaven; and yet he leads them straight to hell with this.

(91) So it goes and must go, where one does not hear Christ, who alone should and can show and lead the right way and the road to heaven, as he alone knows it, and has gone it himself before all, and for this very reason came from heaven, so that he showed us the way and brought us up by himself; as he says John 3:13: "No one goes to heaven except he who has gone from heaven. Experience should also teach us this. 1) For there is no one who has descended from heaven, or who has ascended by his own works and life, and could tell us with certainty (as if he had experienced it himself) how or by what means we might ascend. For this reason no one can boast that he knows the way, much less that his work and deeds are the way by and through which we might come to heaven, except this one Christ alone, who alone descended and ascended again, so that he might also lead us up there.

92. The world is still so blind and mad that it always seeks and searches for other ways; it can believe, accept and follow all kinds of things as it is directed and led; it wants to try and rely on all kinds of ways and works that are suggested to it; but it alone cannot and is not able to adhere to this one certain way with firm, undoubted faith; And even if she hears about it and it is preached to her that Christ is the way, she will not let it remain pure, so that she should not also seek other side paths and byways, so that she does not leave the glory pure to him alone, but she also puts her own to it, so that she can also do something about it and find the way herself.

93 Therefore, although such and such sayings are used, and people are so far away from the

1) In the editions: learn.

that they let it be right and true, then comes the master of all things, yes, the devil himself with his pointed reason, and wants to help the cause, so that it will keep its ways, and make these beautiful sayings dull, and so pretends: it is to be understood that Christ has given us good teaching and commandment, how we should do and live; item, good examples, which we should follow, and if we keep and do this, then we will find the right way to heaven etc. Make of Christ, therefore, a pure Moses, who speaks no more than of our doings and works, and points to ourselves.

That is to say, it completely lacks the right knowledge and shamefully obscures, even perverts, this salvific saying. For this is not the way, the truth and the life by which one comes to the Father, that one alone gives good teaching and examples, which the disciples already knew well, and all the people had learned from Moses and others, were not allowed to ask about it or complain (as they do here), as if they did not know the way; Otherwise Christ would be of no more use to them than Moses, or John the Baptist, or any of the saints, and they would have nothing to comfort or rejoice in, because he leads from them up to heaven, leaving them alone behind him. Thus all his suffering, death and resurrection for us would be in vain, so that it could not be called crucified, suffered and died for us etc. What then, that he alone should point them to himself, and remove them from all thought, that they might be anxious how they might come to the Father, and follow Christ, and desire to know the way? For they knew Christ without this before, as their Master and Teacher.

95 Therefore beware of such shameful and deceitful talk and deception, which holds Christ alone up to you as a teacher of works, as if he had taught and shown us nothing more than how we should live and what we should do? For from this he could not be called the way, but would be no more than a cross or torture 2) by the way, who knows well where the way is, or where one should go, but does not himself lead or carry. For though he teaches much and shows us how to live, he does not lead us.

2) Martyrdom - martyr image.

If we were to follow him as he did and went the way, it would not have been done or gone by a long shot. The example is delicious, but it is far too high for us to be able to follow it ourselves. Moreover, I have said that all our works and deeds still belong to this life.

But this walking and the way, of which one speaks here, is no longer of this life, but a walk and a leap, through which one must step and cross over into that life. Therefore it is the same here as if I came from the land to a shore, where the road and paved way stopped, and I saw water before me, and could not cross over, nor could I dare to do so, unless I had firm, certain footbridges or bridges, or someone to lead me across. It would be of no help to me if someone showed me where I had to go, since it was all impassable and no one could help me across; but if I were to get across, I would have to have something on which I could step safely and rely on it to carry me.

97 So it is here also, when it is a matter of coming from this life through death into that one, there is more to it than our life and deeds, however good they can always be. For there I and all men's work and ability are far too weak that it could help me to redeem sin, to reconcile God, to overcome death etc. Therefore I must have another certain ground, or firm and secure bridge, which will carry me over. Now this alone is Jesus Christ, who alone is to be called the way by which we come into that life, and (as he says) to the Father, if we cling to him with steadfast faith.

Therefore, when it comes to going this way, you must, in short, forget all other ways, and only put far from your eyes and heart what you are told about the doctrine of works, good living, and example. This you may and shall do, because you walk here on earth, that you practice a fine chaste life, obedience and works of love toward your neighbor. For these 1) are also good and godly ways, where-

1) "this" is missing in the Erlanger; on purpose, because it is quoted as Walch's variant.

You must continue and increase in this life forever. But that thou make not of it the way that shall carry thee out of this life, that is, that thou comfort not thyself with it, nor rely upon it, when thou shalt die. For all things are not yet Christ, who was crucified and died for thee: neither shall they have the glory that is due unto Christ alone, neither shall they be able.

Therefore, when the hour comes when our work must cease, and we no longer have to remain here, and this disputation is concerned, where do I take a bridge or a footbridge that will surely enable me to cross over into that life? When you get there (I say), look around for no way called human way and our own good, holy life or work, but let all this be covered with the Lord's Prayer, and over it said: "Forgive us our trespasses" etc., and keep only to this one who says: "I am the way" etc. And see that you have then firmly and deeply imagined this word, and so, as if you heard Christ say to you presently, as he says here to Thoma: "Why do you look and gape for other ways? Here you must look to me and stay, and leave no other thought to yourself how you might get to heaven; but put everything purely and far from your heart, and think nothing else than as I say to you, "I am the way." Only see that you step on me, that is, hold on to me with firm faith and all confidence of heart; I will be the bridge, and carry you over, that you may come in a moment from death and the fear of hell into that life. For it is I who have paved the way or path myself, and have gone and passed over myself, that I may bring thee and all that cleave unto me over; only that thou mayest sit down upon me without doubt, venture fresh upon me, and go thither confidently and cheerfully, and die in my name.

(100) Behold, thus we must learn to look upon and know the Lord Christ, not as being of no more use to us than by his doctrine and example, and now gone from us (like other saints), but as always being and abiding with and in us (especially at the hour when this life ceases), and so near,

That he alone may be in our hearts; which is done, if I firmly believe in him, that he is the Savior, passed through death for me unto the Father, that he also may bring me thither. So I am on the right road, on which one walks and drives from this life to that. This is the course that begins in baptism, and because faith is there, a person continues on the same road until he passes through death. For faith does not err nor lack; but where Christ abides, to which he is attached, there he must be and abide. And the stronger the faith is, the more surely this road is walked. For this walking means nothing else than always increasing in faith, and the longer, the more certain of eternal life in Christ. If I now remain in such faith, and death attacks me and throws me down, or otherwise freshly chokes me by sword, fire, etc., and takes away all five senses, then the way is already spent and directed, so that I come there, where I am supposed to go, and jump into that life.

This is the true, certain, and indeed a fine, sweet, comforting doctrine of the gospel of the Lord Christ; and it is easy to grasp by itself, so that no one may run far after it, nor take great pains and rotten work to do so; only that he may accept it with faith, and firmly cling to it with his heart: nor does it take pains and work to receive this doctrine. For the devil and the world oppose it with all their might, will not hear this preaching nor suffer it, and condemns it as the worst heresy. So the dear Lord Christ must always hear the contradiction, and let his mouth be punished, where he says: "I am the way and the truth," etc. that the devil and the world speak against it: it is error, lies and seduction. And because we say that only through faith in Christ can one go to heaven hanging on, they cry out that good works are forbidden; although we do not teach against good works at all, but rather urge and exhort that the way on earth be well built, so that here we live chastely, obediently, patiently, and servant-like toward one another.

102. But besides this, we must say: If this way stops, and we are to get away from how

Then the way will be made, so that we can set foot with certainty and know where to step. Just as when I come from the land to the water, where the earth never carries me, and yet I must cross over: if there is no crossing, bridge or ship, then I must either drown in the water, or remain here on this side and return again. So also, even though I have lived well here and have gone my way on earth, when the hour comes for me to leave this life, I must have another way and footbridge to carry me over there. This is none other than this Christ, who suffered and died for me, so that I might attain eternal life through him.

This is taught by Christ, the Son of God Himself, whom we should believe as He is the Truth Himself. Whether the world does not believe this because of the devil's inspiration, and considers this teaching to be lies and heresy, we must suffer and allow ourselves to be blasphemed and persecuted. But when their hour shall come, and death shall also come before their eyes, that they must leap out of this life, then they will well know what their own ways will help them to do: and they will have to confess with their loss that this is the truth which they have blasphemed. Summa, it is to be said: Take this path alone, or be drowned eternally in the abyss of hell.

104 Behold, we have this saying, and the mind of the Lord Christ, how he will lead us from all other wandering, wandering, and flying thoughts, and draw us to himself alone, that he may accustom us to walk this way, that we may be found out of it, when all other ways cease. For with this he wants to equip and prepare his disciples and Christians, so that they will always wait for the way to that life. As if he should say: It will now become much different with you, because I depart from you. Death will daily strike you under the eyes, and you will have to wait all hours that they will torture you, strangle you and drive you out of the world, so that you also have to go the way that I now go from this life. Therefore see to it that you then know where you should set your foot first and meet the way that will carry you.

This is that you cling firmly to me, etc. that you do not fidget and wriggle like those who know nothing about me and lead their rhyme:

I live, and I don't know how long.

I'm dying, and I don't know when.

I'm going, and I don't know where. 1) I am surprised that I am happy.

Thus should those say who will not hear this teaching, nor accept the way, and seek other ways all their lives in vain. For thus the heart of man (if it is without Christ) stands and must stand, that it always hangs and struggles in such eternal doubt, terror and trembling, when it thinks of death, that it does not know which way to go, would gladly escape from death and hell, and yet does not know how, as they themselves confess with this rhyme.

(106) But a Christian, knowing this way, and having already begun to walk in it, shall turn the page, and cheerfully say thus, God forbid that I should die, and go hence, and know not whither. For I have been baptized into Christ, and believe that he is my Savior and the way by which I shall go to heaven. Therefore, though I do not know 2) how long I shall be here, or when I shall put off this maggot sack; yet I know that I shall live with him for ever. Whether the old sack closes its eyes and all its senses, and does not know where it will remain, there is nothing the matter; for it shall neither know nor feel it, but shall be carried on its back to the churchyard and be scraped under the earth and become powder, until God shall raise it up again. But still, as a Christian, I know (praise God!) where I am to go and where I am to stay; for it is promised to me through baptism and absolution; item, in the Sacrament. Therefore, a Christian should only confidently reverse this rhyme and say thus:

I am alive, and I know how long.

I die, and know well how and when (namely all days and hours before the world).

I am going, and I know, praise God! 3) Where to, I am surprised that I am still sad.

1) The Wittenberg edition offers: "Ich muss sterben, weiß auch nicht wann, Ich fahr von dann, weiß nicht wohin" etc.

2) Wittenberger: nothing.

3) Erlanger: "Wohl" instead of: GOOD praise!

For a Christian ought to be sure of his things; and because he has Christ, he has all things, that he may walk in leaps and bounds every hour; but all these things according to the spirit and faith in Christ, that he may begin to walk in this way. For according to the flesh and bodily feeling it is still covered up and altogether hidden. For, as

[It has been said that human reason and senses can neither understand nor comprehend anything less than that this should be a way, since it neither sees nor feels anything that it can hold on to, but badly above and beyond its feeling and understanding, it can only go and venture there as into a great wilderness or a wide sea, since it cannot find a place to stay with itself. Therefore, here must be the faith that seizes the word and can hold on to it, and confidently sail on the man, although the old Adam goes to failure over it.

(108) Behold, this is the part where the Lord Christ alone calls Himself the way by which we, following Him, come to the Father, that He may keep our heart and trust purely and completely in Him when it is time to depart from this life, and promises that He will surely carry us over and bring us to the Father, if we only hold fast to Him; as He now goes on to say:

I am the truth and the life.

These words we also want to act in the most simple way, and leave other sharp speculations. It is almost, to speak of it in German and roughly, all one thing, without it getting other names, if it goes in the work, namely in the transition or passage. For it is all one Christ, and yet it has various names, after which it feels various, if one is to cling to it, and finally come through it. For, first of all (as has been said), to our feeling and understanding nothing seems less here than that this is the way to come to the Father in heaven, since one is to go through a vain cross and death, and sees neither footbridge nor bridge, neither counsel nor help for souls; yes, everyone is afraid and frightened of the crossing, and does not know how he is to begin to cross over, as one who has crossed a wide ditch.

4) "so" is missing in the Erlanger.

or deep water before him, since he must cross, and yet sees no footbridge or bridge.

(110) Just as the children of Israel were terrified at the Red Sea, when they heard that they had nowhere else to cross over, and either had to go through it or remain in the hands of the enemy; so that they also might say, "Is this a way out of death and prison, 1) since we are sinking everywhere, with great mountains on both sides and waves and water in front of us? Yes, if we were birds or fish, that we could fly overhead, or swim through the sea! Still there had to be a way, for the sake of God's word, and the sea had to separate, and let them go through dry. So there is nothing to be seen here, nor to be understood, that there should be the way and the passage into eternal life, since man feels nothing but fear of death and terror. But Christ stands against this with his word, when he says: "I am the way" etc., and thereby makes a way and bridge out of the waylessness, yes, out of destruction, so that man should step on it freshly and without doubt, and come through it; just as those at God's word went bodily through the sea dry-footed and unhindered, since otherwise there was no way. This is one thing.

Secondly, when one comes onto the path and has dared and begun to believe, then it is necessary that one becomes certain of the matter, remains firm on it, and does not allow himself to be drawn back again or deterred from it. For here the devil once again has his ghost and heartache to work on, throwing all kinds of trouble in our way, so that he leads us out beside and to the side, so that we do not stay on the right road. First he tries all his cunning and roguishness to seduce these people, and does so with the very words of Scripture and under the name of Christ; just as all the heretics come with sheep's clothing, using the very same words, manner and gesture, as if they were the right teachers of this way; boasting that they are the right teachers of this way.

1) So the Jenaer. Wittenberger: "gedrengnis". Erlanger: "Gezeugniß". We have given preference to the reading of the Jenaer, because with Luther the word "gedrang" for Bedrängniß occurs, but not "gedrengnis".

2) Erlanger: the.

Nothing else, but the honor of Christ and faith in Christ, and thereby deceive the people who want to cling to Christ and would like to find the right way. And he goes on the highway just as one goes out to the gate, but in the same [right way he comes to a place], 3) where two or three roads diverge, and some rogue comes to him, tempting him to go out of the right way again. Therefore the piece belongs to it, which is called: Probatio et perseverantia fide, experience, and that one becomes completely sure of it and remains on the started way.

This is what I mean by the other part, veritas, the truth; that Christ is not only the way in the beginning, but also the right, certain way, and that he alone finally remains the way, to which we must always adhere, and not let ourselves be seduced by the wooden paths that turn us away from seeking something else besides Christ, which should also help us to salvation. As those who first recognize Christ through faith, then fall back into the doctrine of works, as has happened up to now under the papacy. Item, that we do not allow ourselves to be held back and driven back by the obstacles, as sticks and stones, which we encounter on the way, since the devil sets up so many different secondary doctrines, groups and divisions, annoying, evil examples, as well as persecution, temptation and danger, that we either begin to despair of the way, or ever become tired and weary.

For although the multitudes fall when the gospel comes, and everyone gladly hears the sweet, comforting doctrine "of the forgiveness of sins through Christ," they do not remain with it. For the seed (as Christ says [Matth. 13, 4.]) falls by the wayside and 4) since it is stony and thorny. The grain, that is, the preaching of the gospel, is well sown, but it has no soil in which it could remain and grow strong. So there are many people who are fine and begin to believe, but when it comes to the middle of the way 5) where they are to continue, they let themselves be led astray and along the way.

3)' The bracketed words are inserted by us. 4) "and" is missing in the Jena.

5) In the issues: in the middle of the way.

They are not sure of the matter, or they are frightened to think back again.

(114) As soon as the Jews [Exodus 14:22], when the sea had opened up and made a way for them to stand in it, and they saw the water on both sides standing high above their heads, they might have thought, "What have we done? Aren't we the biggest fools to let ourselves into this wild flood? After all, we see that the water is on our necks here; how would it be if it came crashing down on us now and drowned us all in an instant? as happened soon after to King Pharaoh with all his army. And if they had followed such thoughts, and let doubt and unbelief overcome them, they would either have gone astray, and run back among the enemies; or they would have been so afraid that they themselves would have fallen over one another, and so would have been destroyed in the water; as happened to many of them in the desert afterwards, when they grumbled and despaired of getting through, and wanted to go back to Egypt again. etc. But because they then accepted the way (through the sea) according to God's word, and thus continued on it and did not doubt, the water had to stand still and not a droplet had to fall, and let them go through dry, although otherwise there was no reason, and according to all reason a dangerous, terrible, impassable course.

115 So you also, if you have taken hold of me through faith, you are on the right path, which is sure for you and does not deceive you. But see to it that you stay on it and continue, for you will encounter many an obstacle and hindrance, both to the right and to the left. Therefore you must be prepared to hold fast to me and not be challenged by anything that comes before you that is cruel or terrible, that wants to scare you away from me, or that wants to tempt and lure you to the side with beautiful appearances, and know that such things are lies and deceit of the devil, by which he leads you to destruction. But I will be sure of you, and bring you through this wide sea, out of death into eternal life, out of the world and the devil's kingdom to the Father. Therefore I will not only be and be called the way, but also the truth and the life.

(116) Behold, I understand this saying most simply, that it may always remain the same opinion of the one Christ, that he is called the way, because of the beginning; the truth, because of the means and continuation; and also the life, because of the end. For He must be all things, the beginning, the means, and the end of our salvation, to be laid as the first stone, and to set the others and the middle stones upon it, and also to close the vault or roof upon it. He is both the first, the middle and the last step on the ladder to heaven, Genesis 28:12. For through Him we must begin, continue and come to life.

So all things are one thing and one Christ, without which he becomes many things to us in experience. In the beginning it is sour to meet the way; after that it is still sourer and more difficult, in the continuation, that we remain on the way; but there it only becomes sourest, when we have gone long on the way, and now have to come to the inn. For then we have to serve the devil and death, so that he may murder us, behead us, burn us, or, if he can no longer do so, execute us on the bed by pestilence or other plague, and dig us under the earth. Does this mean the right step into life or going up to the Father, that a Christian dies with all shame, devoured by death, since all the world sees nothing nor knows anything, but that he rots under the earth and becomes powder? How does it rhyme with this that it should be called coming to life and to the Father? I will keep silent that the devil inwardly, both in the last hour and otherwise without ceasing, especially the high Christians, tortures and torments their hearts with his arrows and fear of hell, so that they feel nothing else but as if they were at the mercy of death, or in the abyss of hell; as St. Paul himself complains in 1 Cor. 15:31, and swears: "By our glory, I die daily," that is, I am in death without ceasing, as in a deep sea.

118) So it happened to the children of Israel in the Red Sea (for this story serves to make this saying all the more clear), that it was not enough that they had begun and dared to go through at God's word, and now they continued,

But when they were more than halfway through, and saw the shore or land before them, Pharaoh the king and all his army were behind them, since they were in as great danger 1) as before they went into the sea, and did not help them to find the way (since there had been no way) and were now almost through; But God had to miraculously help them out, and save them from the death that was on their necks, so that the angel, who reigned before them with a jet of fire and clouds, had to make a distinction between them and the enemies 2) with weather and lightning, because 3) those were afraid of it and hurried back; but before they looked around, the sea fell on them and drowned them all. So they were saved from the present danger of death, and this Christ was both to them, the way, the truth, and the life etc.

We must also experience this. If we now come to the shore of that life and are to step out now, death lies before us, which we cannot escape and must first take the most dangerous leap. If I now want to judge by reason, it is truly called having lived badly, when I am carried out of the gate and buried under the earth, so that I must become ashes; and yet Christ says that only then has life been attained and I have come to the Father in the right way. Therefore in that hour thou shalt not look upon bodily death, the grave, pestilence, the sword, the fire, if thou feelest it, nor upon all the arrows and spears which the devil putteth into thine heart; 4) but look unto me, saith Christ; As I have been the way and the truth unto thee, and have brought thee hitherto, that thou hast not failed, and have kept thee in all manner of danger, and falsehood, and deceit; so will I also be life in and through death, that thou mayest have it as surely as thou now feelest death. Otherwise, if this were not the case, faith would have nothing to do, and Christ would not be allowed this comfort. For if God made such a bridge to heaven, which I can see and grasp

1) In the editions: equally large Fahr.

2j Distinction - divorce, partition.

3) Erlanger: that.

4) "dir" is missing in the Wittenberg and the Erlanger.

From the beginning to the end, where I should both begin and end, what should I add to the faith or this sermon?

120 Therefore the sum of this saying is said in the most simple way: Hold on to Christ through faith, and you will be right; abide in him, and you will be right; persevere to the end, and you will be blessed. So that with these words he may tear our heart and turn it away from all other trust, and fix it on himself alone, that we should neither know nor think of anything else when it concerns the great leap into that life. Because we still live here on earth, we have other teachings and ways (than the Ten Commandments) how to keep the body in discipline and obedience, how to act and walk honorably and honestly with one's neighbor, because we are here among one another, which also please God; but it is not yet called going this way. But if one asks about these high things, how to get from this life through sin and death to eternal righteousness and life, from the devil to God, from hell to heaven, then this text belongs here, which teaches us that no other way, no other safe, right and certain road, no other solid bridge or footbridge, no other port nor passage fei, but this one Christ.

Therefore, one must learn here with diligence and distinguish (as I said above) the ways that Scripture also calls, and is called the way of obedience, patience, kindness or his commanded office and status, honestly and truthfully and with a good conscience before God and the world. Of this way, where it is said, gone and come out of death into life, out of this worldly, sinful, into that heavenly, spiritual being, one must speak much differently than of that. For here is no other master nor counselor, but faith alone, which says: I believe in Jesus Christ etc. I live, remain and die in him alone.

But let no one understand such a sermon as if he had been given a time limit, so that he might save himself from going this way until the day he dies, thinking that he will still be able to do so, that he will live in the meantime, and do what he desires, and that he will now live well.

After that, when the hour comes, he will keep to this saying. Not so, dear brother; see that you do not lack it then. A Christian is such a man, who immediately begins to go from this life to heaven, from the time he comes out of baptism, through faith, that Christ is prepared for him, the way, the truth and the life, and does not cease until the last hour, so that he is always found on this path, That he may always be found in this way, and guided in the truth to attain life, as one who already sees the shore whither he is to tread, and is thus sent, where he dies on the way, this day or tomorrow, or for one, two, ten years, that he is already brought over through Christ. For we cannot be sure of death for a moment, and in baptism all Christians begin to die, even into the pit.

123 Therefore, as long as the danger and uncertainty of death is there, so long shall Christ my life be believed, even all the time that I am here on earth; that this preaching be not reckoned by hours, time, and year. It is not time-barred that you should say, Christ will be my life, if I now give up the ghost; nevertheless I will live as I desire etc., but know that it is already now at the time when you are to cross over, and have already entered the sea with the children of Israel, and must always continue until you come to the shore, lest the enemy seize you on the way.

Let this be said of this saying for the simple, how Christ is called, preached, and modeled in many ways, and yet is always One Thing. For first, when the disciples asked about his going to the Father, he said, "If you knew me, you would know the way. After that, if you want to ask how you can be sure of the matter, and not doubt me or fall away, because it is to be looked at differently, and does not seem that I am the way, also does not see, where it finally wants to go, then only do not let yourselves be challenged, because I am also the truth and the life, if you only stay with me. For it cannot and must not be seen, but believed and thus experienced. So these three pieces, although they show the same Christ, are set apart to show that he must be recognized in this way.

and have all three things, that they may go to heaven, namely, that they may begin aright, and continue in the same, and by such faith go on and on toward experience and nearer, until they conclude the end also. This is what he now says, and he says:

No one comes to the Father except through me.

Then he takes the three pieces in one heap, and putting them all into one, 1) indicates with blunt, clear words what he means, and for what purpose he has called himself "the way, the truth and the life"; namely, that one may come to the Father. Summa (he wants to say), I alone am everything; if someone is to come to the Father, it must happen through me alone, beginning, means and end.

But what is "coming to the Father"? Nothing else than, as often said, to come from death to life, from sin and condemnation to innocence and piety, from sorrow and heartache to eternal joy and bliss. This (he says) no one can expect him to achieve in any other way than through me. For I alone am the way, the truth and the life. This is said clearly and plainly enough, purely excluding and setting down all doctrine of the merit of works and of one's own righteousness, and badly denying and denying all other consolation and confidence, by which one supposes to come to heaven. For it is said in short: "No one comes to the Father except through me"; there is no other ship nor passage.

This is what we say, that a man attains these things by faith alone, who holds to Christ, and that no work of ours, nor of all men and saints, shall have honor and glory. But not of the opinion that one should not do good works, but that in order to obtain grace with God and eternal life, one must first have this Christ alone through faith, but after and in addition to this also do good works and demonstrate love; only that this distinction be kept right, that our life and works not be attributed the power and merit that they should bring us up to the Father, but be directed to that end.

1) Wittenberger: interprets it.

that God may be praised here on earth, that the neighbor may be improved, and that everyone may be helped.

But when it comes to attaining that life with God, I must have another treasure in my heart, so that I can conclude with certainty: If all things fail me and go away with me, I still have the treasure that abides forever, and cannot fail nor perish, which is not mine, nor any man's work or merit, but is and is called the way, the truth, and the life, and only that by which one comes to the Father. I will abide in him, live and die in him. Therefore I will neither hear nor know of all the doctrine of the works of monks or of the spirits of the wicked, which is hereby utterly condemned, and I have decided that whatever is done apart from Christ, in the opinion that one trusts to come to heaven with it, is certainly not the way to heaven, but a vile pit of murder, not truth, but falsehood and lies, not life, but the devil and death.

And what greater dishonor, blasphemy, and denial of the Lord Christ and his word could be said, than that against such a bright saying one would put such power and glory in our works, and rob and obscure Christ's honor? Dear one, it is not by our works that such a great thing can be attained. What would you boast of your deeds or your ability, if you were to go through a wide, wild sea, between waves and billows of water on both sides, seeing nothing but certain death before you, and knowing no counsel or help to get through, whether you torture yourself to death with works? Just as the people of Israel had to despair utterly of all human wisdom, counsel and help, and would never have dared to pass through if they had not kept God's word badly and grasped faith. They would have had to trample underfoot, jump and dance for a long time before the waters would have opened up and let them pass through, if the word and their faith in it had not been there. Much less is it done and arranged with works and our powers, this

It is much more difficult and dangerous for you to complete this walk or crossing than the physical one through the Red Sea, where the burden of sins, God's wrath, eternal death and the devil with all of hell falls on our necks and floods us, so that you can overcome all of this and get through safely. There is more to this dance than red shoes. Therefore, faith alone must rule here and do everything.

130] But after that, if you have such faith, good works must also follow, as they must flow and follow from faith, where they are to be good and pleasing to God, and also cannot be done and be done, if faith is not first there. Just as the children of Israel, though they passed through the sea with their feet, had first to have faith in their hearts to carry their feet, and then to venture into the sea, without which they would never have passed, if they had trodden the water with their feet forever.

(131) Therefore it is not to be heard here, that one cries out hostilely against this doctrine of faith in Christ, 1) and therefore cites the sayings of Scripture, which demand good works, and from this wants to conclude that one must thereby be saved. For this is true, and we also say it, that good works must and ought to be done; but we do not want to have the addition added to it, that one should fall on it with such confidence of heart, and say, This is a good work, as the Scripture requires, therefore I will be saved by it; that is too close to Christ. For here it is plainly written, "No man cometh unto the Father, but by me." Now this word "me" does not mean this or that, nor any work or life, yours or any man's on earth, even the most holy; and in short, it excludes all that can be called which is not Christ Himself. Therefore no one can boast that he can come to the Father through his own deeds and good works.

132 Therefore, it depends here on the right understanding of good works. God demands good works and wants them to be done; but I speak of such works as are demanded and praised in Scripture, not of those of men, without

1) Wittenberg and Erlanger: von Christo.

God's word and command, by their own devotion or discretion, contrary to right good works. But at the same time he does not want them to be put in the same place as Christ and thereby deprive him of his glory, as if we could thereby come to the Father, which is done through him alone; 1) otherwise this saying and the whole teaching of the Gospel would have to be false, and Christ would no longer be of any use to us. But more is to be said about this elsewhere, when we consider the sayings about good works.

This is the doctrine of the Christian faith, how we are to come to know the Lord Christ and understand what we have through him. Which he will now himself elaborate and explain, how we have everything in him, and without or apart from him nothing is valid before God, and also without him he does not want to act with him, nor let himself or his will and work be known or understood.

V. 7. If you knew me, you knew my Father also, and from now on you know him and have seen him.

Here again the Lord Christ makes a new parable and hidden speech before the disciples, so that they first began to ask about the Father, what and where he is? For though he has spoken plainly enough of it, and declared himself to be the way, the truth, and the life, etc., saying, "No man cometh unto the Father, but by me," yet the dear disciples are still without understanding, hearing all these words, way, truth, life, to come unto the Father, etc., so utterly with a lukewarm reason and a carnal mind, that they cannot judge themselves in three. Therefore he lets them run friendly, and throws a block in their way, on which they are to push themselves, and are caused to ask further.

135 Therefore he begins, "If you knew me," etc. How? Do they then not know Christ, seeing and hearing him present before them, and having walked with him so long? But this is what I said, that to know Christ means here,

1) Wittenberg and Erlanger: as if so much could be achieved that we would thereby .... which he alone does....

not to know him face to face and (as St. Paul says) carnally, but to know what he is to be held for, what we have in him, and how we ought to be. For this is in sum his opinion, that it all depends on it, and this alone should be the art of the Christians, that we get to know him rightly, and picture all thoughts, nature, teachings and life, and what can be done, and thus cling to him alone with faith, and say with all my heart: I know nothing, and want to know nothing in divine things, except from my Lord Christ alone; he alone should be everything that concerns my salvation, and is to be dealt with between God and me. And though I have many a temptation and opposition from the devil, from the world, and from my own conscience, and must suffer death over it, yet I will abide in it, live and die. That would be (he says) to know me rightly, 2) and through me also the Father.

136. But if you look at me like a cow looks at a new gate, and only take into your eyes how I walk along in the highest weakness, and let myself be crucified, killed and buried so shamefully, then you cannot see nor believe that I should be the way, the truth and the life, and that you must come to the Father through me alone, but rather you will think of me as a contradiction, as the Jewish people think of me as error and deception, as vain lies and dreams, yes, as vain death and the poison of hell. Therefore, if you want to know me rightly, you must not follow the eyes and the carnal mind, as the Jews do, but take the word you hear from me into your heart, hold on to it, and judge by it alone, and you will experience how I pass through weakness, cross and death and everything and come to the Father, and thus draw you the same way through me and with me, if you hold on to me through the faith of the word in death and all hardships.

137 This is what he means when he says, "If you knew me, you would know the Father. As if he were to say, "What do you think and worry about where I am going, and what the way is, or what and where the Father is?

2) Wittenberger: recognized.

Whom I go? Do you not hear that if you have me, you have me; and because you hear my word, though you grasp and hold it weakly, you know me; and as much as you know me, you know the Father also, and have seen him already. Now he will explain this further and strike it out. For these words are only (as I have said) a prelude to a new sermon, how one is to learn to recognize the Father in him.

V. 8, 9 Philip said to him, "Lord, show us the Father, and it will be enough for us. Jesus saith unto him, How long am I with you, and thou knowest me not? Philip, he that seeth me seeth the Father also. How sayest thou then: Show us the Father?

This is a very beautiful disputation or conversation and sermon of the Lord Christ. For after he had told them much of his Father, how he would go to him, and also bring them to him, that they also should see him, yea, already know him and have seen him: Then the apostle Philip, being somewhat more understanding and sharper than the others, goes forth with the high question, with which the highest, wisest people have always been much and highly concerned, diligently searching and investigating: what God is, and how one may know and attain God, but no one has ever been able to meet, and it is also impossible for nature and human reason to meet. As Philip himself testifies and shows here, that although he has heard Christ preach and say from the Father, he has never understood anything of it everywhere, nor does he understand it yet. That makes it clear that he still wants to grasp it with reason and attain it through his own thoughts.

Therefore, although Christ points him to his word alone, and wants to hang on to it, and says that he already knows him and has seen him, yet it does not stick with him, but freely confesses how he has it in his heart, and says: "Oh, show us the Father, and it will be enough for us. As if he should say: You tell us 1) well about the father, as we know him; I have never seen him my whole life, and would wish nothing better than to be so happy, and to see him once etc.

1) "us" is missing in the Wittenberg and in the Erlanger.

140 Thus the dear apostle lets himself be heard that he is still a wavering, unsteady believer, like all the others, even though they do not go out like this. For he also believes in God and has heard much from Him. But now he hears Christ say: "If you knew me, you knew the Father, and now you know him," etc. This is a strange, incomprehensible language to him. So far he gets away with his thoughts, lets Christ sit there and talk (just as St. Thomas does above (v. 5)), but cannot stick to the Christ who talks to him, but, in spite of him, he walks aside with his own thoughts and flutters up into the clouds: "Oh, that we might see him sitting up there among the angels.

The high apostle, who had heard Christ and been with him for so long, is still so grossly lacking. But it is a great comfort to us to see how our shameful nature and reason can hardly manage to abandon its own thoughts and speculations about God and attach itself to Christ alone, because the apostles themselves, even if Christ is with them personally and speaks to them about this, cannot be rid of the filth. So that we may also know how to comfort ourselves when we feel our weakness, but still only begin to believe, even if we sometimes step aside or fall away and stumble, that he can and will give us credit for it. Only that we do not fall away from him and run away, like Judas the betrayer, but come back into the street, like this Philip, who remains with him and does not run against him, even though his thoughts are looking elsewhere, and how weak he still is, along with the others in faith and 3) right knowledge of the Lord Christ: But because they cling to him and gladly hear his word and desire to learn as his disciples, Christ considers them his true disciples and Christians, and pronounces such a judgment that they have already known the Father because they know him. And so it is, even though they do not know or understand it themselves. For because they take hold of Christ, they truly also take hold of the Father; as he himself says: "He who sees me, sees me.

2) Jenaer, Walch and the Erlanger: kennet.

3) "and" is missing in the Erlanger.

326 Erl. 49, 73-7S. Interpretations on John the Evangelist. W. VIII, SK-8S. 327

they also behold the Father"; without them still pursuing their carnal thoughts, thus separating and separating the Father from Christ, so that He must always draw them back to Himself.

So he can overlook our ignorance and foolishness (if we have begun to believe in him otherwise) and tolerate that we still want to find something in ourselves so that we can come to the Father without Christ, and take hold of him just as we imagine him through our thoughts, namely, that he would look at our own worthiness and devotion or good opinion and therefore show himself merciful. For this shameful temptation is too deep in our nature; indeed, it has even passed through it. How I feel in myself that I would often gladly give everything I have, yes, my life and limb, so that I might one day find a work (done by me) on which I could rest, and bring it before God, so that he would have to look at it, and therefore give me his grace and eternal life.

143. I cannot come to that point (as I should and must), that I merely surrender to Christ, without all trust and presumption of my works or my own worthiness, and thus confess: Let my life and works be as they may, whether they be good and pleasing to God, but I will seek no comfort nor salvation but in the Lord Christ alone, whom the Father has sent from heaven and testifies by his own heavenly voice that he alone is in whom he is well pleased and wants him alone to be heard, if anyone wants to recognize him and have him graciously. No spirit of the mob, no trusting hypocrite will ever come to this, but only the poor, sorrowful, disconsolate and humble hearts and consciences, but with toil and labor, that they must be anxious and tormented about it. The others shall come to God by themselves and by their own works, but they shall also confidently run, bruise the head, and cast down the neck to it.

Therefore, first and foremost (all things being put aside), what one wants to think of God or do with Him must begin there, since He Himself begins and points us to it when He first preaches from heaven and says [Matth. 3, 17.]

Son, you shall hear him. As if to say, "If you want to be learned, wise and prudent, and to seek and find me, you have a master and teacher here, appointed and given to you by me, who shall tell you and show you how to come to me; and know that if you hear him, you have heard me yourself. Therefore, both your ears and your heart are to be attached to Christ alone, and do not let anything else be taught or instructed to you that is preached or practiced apart from it.

When I hear Christ, I hear nothing else but that he says: I am the way, the truth and the life; through me alone one comes to the Father. There is no thought, work or holiness of his own, but I am all. Do not look any further, but cling to me and rely on me alone; where I go through my cross and death, there you shall also remain, so that no one shall separate you from me and the Father. He who knows and believes this goes right and cannot err or fail. For he meets the very one who is the way and the all, and of whom the Father himself testifies that one comes to him through him. He leaves behind everything that is not Christ, monasticism and work sanctity; item, all high, pointed thoughts of God, may learn no other art, seek no other comfort, know no other way, because he has it all in this one; and, if he stays with it, has already come to where he should desire, namely, to the knowledge and beholding of God in faith, and he lacks nothing, except that he only continues in this, until he finally also comes through this to the public clarity, where he will behold God eternally without means and without all education 1).

This is what Christ wants with this answer, when he says to Philip: "I have been with you so long, and you do not know me" etc. "Philippe, he who sees me sees the Father also" etc. As if he should say: "Well, I have made you run and ask, so that you may see how you do not yet understand as you should, since you have been with me so long and have heard me. Therefore, once you know me well, you will know and understand everything, and you will already know the Father.

1) Education -- Image.

For I do not want you to turn your eyes away from me and look elsewhere, or to seek God in any other way than in me, whom you now see with your eyes and hear speaking to you, but you must learn that in order to see and know me, you must also look at and know the Father with the same respect and knowledge. Summa, you shall not think or think that there is any other way or means to grasp and know God than through me.

But the seeing and knowing must not be understood so roughly and carnally, that whoever sees Christ (as a cow looks at a gate), that he sees the Father with his eyes as he is formed, but according to the spirit and faith, and yet truly so, as the words indicate. Whoever sees Christ with his eyes "in faith" also sees the Father with the same eyes, because he meets the very person in whom the Father dwells (also bodily, as St. Paul says [Col. 2, 9.]) and shows all his heart and will. So we also see and know both Him and the Father, though not with eyes, nor with bodily sight and knowledge, but through the same faith. For the mere bodily seeing of Christ is of no use unless it is accompanied by the spiritual, which is the vision of the heart or the knowledge of faith. Otherwise Caiaphas, Pilate, Herod, and almost all the Jewish people saw him and knew him, and yet they neither knew him nor the Father. For though they see and know the person of Christ, yet they see not how the Father is in Christ, and Christ in him, and both one heart, mind, and will, yea, even one, undivided, divine being.

Behold, this is how he wants to draw back Philippe and the other apostles, who stagger to and fro and flutter with thoughts, and come so far from faith that they do not know where and how to seek God or find Him, even if they see Christ before their noses. Where are you gazing, he says, and what are you fluttering and running with thoughts like an inactive mercury? How sayest thou yet that I should show thee the Father? I mean, you know him very well. Do you not hear: "He who sees me,

1) stho -- somewhere.

who sees the Father" etc.? That is, if you want to know how you are with God, and how he is against you, or thinks about you, and summa, how you may come to him (for to know such is actually to know the Father), then ask only your own heart, nor reason, nor thoughts, nor Moses, nor any other teacher, but only look at me, and listen to what I speak. To me (I say) you must look and listen. If you take these things into your heart when you see me and hear from me, as I show myself to you and let you hear me, then you will surely meet the Father and have seen and known him correctly, as he should be seen and known.

For in this person of Christ you see, first of all, that he looks upon no one with displeasure, nor acts unkindly, nor frightens and chases him away, but most kindly attracts and tempts everyone to himself, both with words and gestures: he shows himself no other than a servant who gladly wants to help everyone; thus also that he allows himself to be crucified for your sake, and spills his blood mildly. You see this with your eyes, and you hear nothing else with your ears, but vainly such kind, sweet, comforting words: "Do not let your heart be troubled," and so on. 2) "Come unto me, all ye that labor and are heavy laden. "etc. [Matth. 11, 28.] "Whoever believes in me shall not perish, but have eternal life" etc. [John 3:16], and what are more such sayings, of which the whole gospel of John is full. From this you can certainly conclude that he is not hostile to you, but wants to show you all grace and good deeds. Stay with it and hold fast to it, think and see no further, and do not be deceived by anything that seems different to you.

(150) Therefore, as you hear and see Christ, so you certainly hear and see the Father manifesting Himself to you. "For the words which I speak unto you" (he speaks soon after [v. 10]), "are not mine, but my Father's"; item, in another place: "This is the will of my Father, that whosoever seeth the Son, and believeth on him, shall have eternal life" etc. [Joh. 6, 39. 40.) Now whoever grasps this with faith cannot think that God is angry with him, or that He will reject and condemn him.

2) "u. s. w." is missing in the editions.

330 Erl. 49, 77-79. interpretations on John the Evangelist. W. vm, or-oi. 331

want. For there is neither a word nor a sign of some disgrace here, but only friendly, blissful words, and a lovely, friendly sight, and all in all, a fervor and ardor of inexpressible, fatherly, heartfelt love.

151 If you say, "Yes, but I am a poor sinner who deserves God's wrath, and I hear in the law His angry wrath and terrible judgment on sinners; how then can I conclude that He is merciful to me? Answer: Yes, Christ knows this very well, and sees your misery much better than you yourself. But do you not hear that he comes to you for this very reason, and says these things to you, that you should not judge according to your thoughts and feelings (also drawn from the law), but rather hear and take to heart what he says to you, and know him rightly, against and contrary to what your conscience tells you, and the law terrifies you? For this is not to know the Father, when he is thought to be an angry judge, and to shrink from him. For he is not of such a mind that he would be angry and condemn, or that it would please him that one should flee before him; nor has he given the law (though it should bring to the knowledge of sins and frighten the impenitent) to keep in it those who know their sins and are now terrified, but this is his final opinion and will, that you should be helped out of all misery, sin, death and damnation; He also sent his Son Christ to you, crucifying him and shedding his blood, so that he might proclaim and reveal these things to you, that you should not be condemned because you are a sinner and unworthy, but that for the sake of Christ he would forget all wrath and sorrow and show you all mercy, requiring no more of you than that you recognize and believe these things.

Behold, this would be the right art (who could do it), so to compel and tame his thoughts, to bind and staple them, and not to know, think, or hear anything else than how Christ shows Himself against us; by this all heavy dangerous thoughts would soon fall away from eternal destiny, and all sad evil arrows of the devil etc. For there must be

1) Wittenberger: den.

2) Walch and the Erlangeners: "now undaunted".

you conclude without doubt: I know of no other God in heaven and earth but this one, 3) who speaks and testifies against me as I see and hear in Christ. Now if any monk, devil, or spirit of the mob comes to frighten you and says: God is a serious, angry judge; and instructs you otherwise, that you should call upon Mary to be your intercessor, and say: Mary, dear mother of all grace and mercy etc. (as they all unashamedly prayed themselves and sang daily), or bid thee make so much pilgrimage, run to the monastery, or into the deserts etc., until you atone for your sin and come to mercy, you can judge from this and say that such doctrine and thoughts of the devil are lies and deadly poison, or your own false dreamed thoughts, which, contrary to Christ's word and God's command, teach you to look to yourself, and neither pay attention nor want to hear how he shows himself against you in Christ, and thus cause a real idolatry and blasphemy.

153. Therefore, if you let Christ go, and follow the lying devil's deception or your own dream and monkey game, and blindly drive off the bridge and jetty, it is just that you break your neck over it and go into the abyss of hell, because you hear and see how he so faithfully admonishes you and so kindly entices you to listen to what the man Christ says to you; But thou, as if he were a fool or a child, not knowing what he speaketh, puttest him from thee with his words and works, and rather wilt thou follow the devil's promptings, or thy own thoughts.

But, as I have said, it is and remains a great and difficult art to learn this and to bring it into living practice and experience. For the devil drives and agitates too strongly against it, presses us as hard as he can, so that he only tears us away from Christ and leads us astray, so that we do not think of him. So it is in our nature that we want to deal with God through ourselves. When I turn my eyes from Christ to myself, I am sure to find such thoughts: O, I am a poor man!

3) Erlanger: "this" instead of: of this.

4) Erlanger: "give us to what".

I am a sinner, therefore God is hostile to me and wants to condemn me; therefore I must fear and tremble. So the devil leads me on, and teaches me how I should atone for sin; thus he takes care of me in two ways. First, he makes me look at myself; second, he makes me think of my own way to make atonement for God. Both the Word and Christ are gone. For this I should learn to leave both, my own and God's reputation (without this means, presented by God), and to take only this word of Christ, which says to me on God's account: What have you to do with your own thoughts and gazing toward heaven? Do you not hear what I say to you? He that seeth me seeth my Father also: and as I speak and do unto you, so speaketh and doeth the Father etc.

Therefore let us take this text against all the other grievous ways and paths, which we ourselves build out of our own devotion, and thereby undertake to deal with God, that we may yet be accustomed to cast about in the grievous temptations of our thoughts, and remember and admonish ourselves, as Christ reproves Philip: How sayest thou: Show us the Father, if thou seest me and hearest me? As if he should say: 1) Are you not a great fool, that in the name of the devil you want to find out yourself how you are with God? Do you not know that he himself must tell you from heaven, and you must hear from him? Now he says nothing else to you, but: "This is my dear Son, whom you shall hear" [Matth. 3, 17.], the Son speaks nothing else, but: "I am the way" etc.; he who sees me, knows me, seizes and meets me, seizes and meets me, sees and knows the Father. So then you would be on the right track, and should not fear that you would miss or run into trouble.

156) He will now 2) elaborate on this with many words, so that one may see how great and important it is that one should grasp this, who certainly wants to meet God, so that he can say, "This is what God says and does, this is His will and work against me; that He should open His eyes and His will to me.

1) The words: "As if he should say" are found only in the Wittenberg.

2) Wittenberger: only.

3) and even hold to his mouth, and know that whoever seeks, thinks or intends otherwise has already failed and can never come to that which is called knowing or seeing God; How all monks and works saints, and what thinks or writes about God or His counsel and will without Christ's word, walk in blindness and lying dreams, seek and strive without ceasing, how they would like to take hold of God and do something that He sees, and yet never come to it, fluttering and wavering without ceasing, and always falling from one to the other, can never make their heart firm and certain, and goes to them as Christ said before: "Many shall come in my name, saying, Behold here, behold Christ" etc. [Matth. 24, 23/]

For where the name of God and of Christ is, everyone falls to it, soon thinking it to be a divine thing, and they go to the devil with it. For it must be so that the world is deceived and seduced by the name of God. Therefore it is also said: In God's name all misfortune is sewn up. For the devil cannot sell his lies any other way than under the dear name; therefore he must adorn them with the beautiful appearance, and smear the holy names over it, God's word, God's service, divine life etc. Therefore we must be warned here to beware of this, and not to be deceived, but to listen carefully to his word, as he speaks here and elsewhere, and to judge according to it alone.

V. io. Do you not believe that I am in the Father and the Father is in me? The words that I speak, I speak not of myself. But the Father who dwells in me does the works.

(158) All this is said so that he may well imagine and inculcate this main article (as I have said), that one may learn from the eyes and heart everything that may be taught and preached, even in the Law of Moses (but rather from human understanding and one's own thoughts), when it comes to man's being concerned with God and wanting to find out His will, and only that some of the things that are taught and preached in the Law of Moses may be taught and preached in the Law of Moses.

3) Instead of this phrase, the Wittenberg has: "der hefte und binde seine Augen und Herz allein an Christum" etc.

ZZ4 Erl. ts, [s-84. interpretations on John the Evangelist. W. vm, 97-99. ZZ5

He is to take hold of this piece, so that he can model this Jesus Christ for him, and not allow anything to be contested against it, nor to err, whether it is done and lived well or badly, holiness or sin.

This is the art, of which St. John, as a covenant evangelist in this piece, and St. Paul before others teach, that they bind and fasten Christ and the Father so firmly together, that one may think of God nothing but in Christ. Paul before others teach that they so firmly bind together and attach Christ and the Father, that one may not think of God except in Christ; and as soon as we hear God's name mentioned, or His will, works, grace or disgrace spoken of, that we do not judge according to what is in our heart, or what some man's wisdom disputes, or even what the law prescribes, but wrap ourselves up and wrap ourselves in this Christ alone, and 1) neither see nor hear anything else, except how He shows Himself to us as a gentle babe in His mother's arms and womb; item, as a faithful Saviour on the cross, his blood mildly shed for us; item, how he looks again, throws the devil and hell under himself, and tramples death underfoot, and proclaims and gives you these things, both himself and through his apostles, so that he may sufficiently testify that he has neither wrath nor disfavor toward you, but does everything for your help and comfort that he should and can do, if you alone will believe and accept it.

Yes, I see and hear that, but who knows if God also means it with me? Answer: Beware of that, for that means Christ and God divided and separated. Just as Philip does here, who leaves Christ behind and seeks God up in heaven, thinking, "I hear that Christ is speaking to me, but how do I know what God is thinking or has decided about me up in heaven? What is this but unbelief and secret denial of God, that Christ must punish him with this, so that he may tear him from such shameful delusion, saying: "Philip, what is this, that you tear the Father and me from each other, climb up into the clouds with thoughts, and let me talk to you here in vain? Do you not hear what I say, that he who sees me sees the Father himself?

1) Instead of "and" the Wittenberger has: "so that we". 2) Erlanger: "he" instead of GOtt.

I in the Father, and the Father in me; item: The words I speak are not mine, but the Father's words? These are kind, but serious words of the Lord. For he will not suffer us to gape and flutter about in vain and uncertainty; but will have us wholly bound to himself and his word, that we seek God nowhere but in him.

Thus, a pious hermit (St. Anthony) once said of the young, inexperienced saints, who want to be clever, and with their thoughts find out God's secret counsel and everything, and admonished his brothers: if they see one climbing up to heaven, and now standing there with one foot, they should immediately pull him down, so that he does not lead with the other, and then would have to fall down again over his head. This is well said against such fluttering spirits, who like to speculate about high things, want to drill a hole through heaven, and see everything that God Himself is and does, and meanwhile let Christ go, as if they were not allowed to do anything.

Therefore beware of such thoughts as go without a word, and separate and tear Christ away from God. For He has not commanded you to go up and see what He is doing in heaven with the angels, but His command is: "This is My beloved Son, whom you shall hear" [Matth. 3, 17]. Then I come down unto you, that ye may see me, and hear me, and take hold of me; that ye may meet me, and find me, and nowhere else, all that desire me, and would be loosed from sins, and be saved. Here we should close quickly and conclude: This is what God Himself says, and I will follow it, and not hear any other word or sermon, nor learn anything else from God, nor know anything else. For in this person (says St. Paul [Col. 2, 9.]) truly dwells the whole Godhead, and apart from him is no God, so that I may meet him or come to him (although he is everywhere else). Wherever one hears this man's word or sees his work, one certainly hears and sees God's word and work.

3) Wittenberger: that you drive up and gape.

(163) When Christ further commands his apostles to preach and carry out his word and work, then he himself is heard and seen, and so also God the Father; for they speak no other word, nor carry out any other word, without what they have taken from his mouth, and point to him alone. Likewise, it continues from the apostles to us through true bishops, pastors and preachers who received it from the apostles, so that all preaching in Christendom must go to this one Christ and show that their word and work, which they lead in the ministry of Christendom (God grant that they may be pious or wicked in their own person), is the work and word of the Lord Christ, and all teach in this way: You shall not look to me nor follow me, but only to the Lord Christ, what he says or shows you through me; for this is not my word, but Christ's; the baptism and sacrament that I administer is not mine, but his baptism and sacrament; this ministry that I lead is not mine, but the Lord's ministry. But because it is Christ's word and baptism, it is also the Father's word and baptism, because he says, "What I speak and do, I do not do of myself, but the Father who dwells in me.

164) So it is all wrapped up in one cake, that through Christ it all comes from the Father, just as Christ says: What I speak, that does not speak I, 1) but the Father. So St. Paul and other apostles or preachers: It is not I who baptize or absolve, but Christ; it is not we who speak, but Christ and God Himself etc. Therefore, if you hear this preaching, you hear God Himself; again, if you despise this preaching, you do not despise us, but God Himself. For it is all God who thus lets Himself down into every Christian's or preacher's mouth, saying: If you want to see me or my work, look to Christ; if you want to hear me, hear this word. So Christ commands the apostles, and the apostles give it to their descendants, bishops and preachers, and they to the whole world. So the apostles and preachers are like pipes, through which Christ leads and guides his gospel of the Father in us. 2)

1) Wittenberger: not me.

2) Wittenberger and Erlanger: learns.

Therefore, where you hear the gospel being taught correctly, or see a man being baptized, administering or receiving the sacrament, or absolving, you can boldly say: Today I have seen God's word and work, yes, God Himself heard and seen preaching and baptizing etc. The tongue, voice, fist etc. are indeed of man, but the word and ministry is actually of the divine majesty itself. Therefore, it should be regarded and believed as if one heard God's voice from heaven, or saw him baptizing with his hands or administering the sacrament, so that no distinction is made here between God and his word or ministry, given to us through Christ, or otherwise seeking God or thinking of him.

When we get to heaven, we will look at him differently, without means and darkness; but here on earth you will not see him, nor attain to him with your senses or thoughts; but, as St. Paul says [1 Cor. 13:12.], "We see him in the dark word" or image veiled, namely in the word and sacraments; which are like his larvae or garment, under which he hides himself, but certainly he is present there, that he himself does miracles, preaches, gives sacraments, comforts, strengthens, and helps; and so we see him as one sees the sun through a cloud. For we cannot now suffer the bright sight and vision of the majesty, therefore he must cover and veil himself as behind a thick cloud. Therefore it is decided that whoever wants to see and grasp both the Father and Christ, after he has been transfigured and is seated in the Majesty, must grasp him through the Word and in the works he does in Christianity, through the ministry and other positions.

Therefore, we should by no means become so foolish as to divide and separate God, Christ, and His Word from one another, and to speak of God as the pagans, Turks, sophists, or others do, according to the mere majesty of having Him speak and work with us here on earth through preachers, father, and mother, and meanwhile go up into the clouds and worry about what God is doing or thinking there. That means they the devil, and no good spirit, ask and think. Want

But if thou knowest aright how thou art with God, and whether thy nature please him, hearken hither unto this word, and it shall soon be told thee: He that seeth or heareth me seeth and heareth the Father also. Therefore only see if you like from your heart what Christ preaches to you and does through his Christianity, as preachers, father and mother and other pious people: If you hear this from your heart and stick to it, then you are already sure of the things and must not doubt. For what these tell you, God Himself truly tells you.

But if you go there like a reprobate and do not want to respect this, and yet investigate and find out through your own head how you are with God in heaven, then you are lost, and it serves you right, because you do not want to accept that which God presents to you, and for this you fight against something else. For He is here precisely to tell you and show you these things, so that you may know for certain what His mind is toward you, and He has arranged all the offices and positions in Christianity so that the whole world may be full of God's work. And you leave all this as if it were nothing, thinking: God is up in heaven among the angels, and has other things to do; what can preachers, father and mother help me? if I want to hear or see him myself etc. This means that God and His work, Christ and His Word, are separate and distinct from each other, and should be united and joined together in the strictest way.

Therefore, let every man take heed that he never seek after God with his own mind and thoughts, but learn to cleave and hold fast to the word, and judge and conclude according to it, so that he cannot fail. Now thou hearest nothing else therein, but: Believe in me, that for Christ's sake I forgive your sin and am merciful to you, and be baptized into it; be obedient to your father and mother, and do what your office or position demands, and you will have it all, and God himself as well. O, sayest thou, is this what God hath seen and heard? I thought he was up in heaven and must have special revelation from him etc.

1) "in" is missing in the Erlanger.

No, not so; but, if thou wilt meet him, behold him beforehand in the word under the shell, and afterward thou mayest see him in the majesty. For he will not do anything special for you now, except and contrary to his command which he gave in the word.

170 But this is the shameful plague, that such things are despised, because they are common and everywhere among us. Just as the trustworthy spirit of Muenzer and the Anabaptist mob in our time brazenly said, "They would not look upon Christ, who preached and baptized no more than the gospel, and would not speak to them himself. This is certainly the right kind and characteristic of all false, erroneous spirits, that they throw away the outward word and baptism; they are not satisfied with the common order of God, which he has given to the whole of Christendom and governs them by it; they do not want to hear from him what he has to say and proclaim to them, how they should meet him, but want to teach him and master him, how he should do it with them.

But he will not do it, for he is not the man who will take hold of his beard, and make a special thing for any man, or give a new gospel, baptism, sermon, or revelation for your sake. For he hath once decreed and said of this Christ, Here is the man whom ye shall hear, if ye will come unto me, and be saved. I will give you no other sign, for you are well aware of it. Therefore think that ye receive him, or else ye shall be lost. This he has said plainly enough, and earnestly commanded: yet it will not help the unbelieving world; so even is it ruled by the trusting devil, who takes hold of God in his majesty.

First of all, the Turks also began to make something special and did not want to stay with the common gospel: O! said Mahomet, Christ has now gone to heaven; I must have an angel through whom God speaks to me. He went thereafter and made a new Bible (that is, his Alkoran) and did not want to have baptism. So the pope has also done with his priests and monks, let Christ and 2) the word of faith go, leave the Bible

2) "and" is missing in the Wittenberger.

He is sitting above as a terrible judge, therefore one must have Mary and the deceased saints as intercessors, and reconcile God through the sacrificial mass. Item, baptism and Christian ranks are low things, therefore they must accept special higher ranks and orders, make a higher monastic rank, and summa, raise up vain especially self-chosen holiness, apart from and against the common word and order of God, and the common divine ranks, by which alone they want to get to heaven, or even help the others to get there through them. This shines like a precious gem. The other essence of the common baptism, sacrament, father and mother, authority, pious lords and women in the house, servants and maids had to stink and be nothing. This is what the world has come to know, that the true light and high honor of Christianity is obscured and trampled underfoot.

Therefore we must sweep out and throw away such devil's filth, and purify this doctrine again and drive it into the hearts, so that one teaches and believes: "I shall not hear or see any work, any service, any spirituality or holy life, without only what this man said to Christ or commanded the apostles, and the apostles left the preachers after them: when I hear these, I hear him myself; but when I hear him, I hear the Father. So that all things may be interwoven and joined together, and always remain in the cord (where it should go right), as one goes after the stream or little water up to the fountain; so I drink of the water out of the tube, and further out of the little stream, until I always come after it also to the fountain.

This is to be spoken and practiced, not only in the common preaching of all Christianity, but also that every Christian may practice and be accustomed to this in his own temptations, when the devil strikes the heart with his arrows from eternal destruction, or God's wrath and judgment, so that I may be taken up with Christ's word against it and say, "Lift yourself up, you wretched lying spirit, and eat your own stench, and leave me unsworn with such thoughts. For I have learned this from Christ and God Himself.

If I want to know what God has in mind for me 1) and wants to do with me, I should hear no one but the mouth of my Lord Christ; there I see and hear nothing else, but that he gives me his baptism, his sacrament, absolves me from sins and absolves me. This is not an angry sign, as if he wanted to cast me into hell, for he does not want to drown me through baptism, but to wash me, cleanse me and make me alive; in the sacrament he does not put a sword to my neck, as if he wanted to strangle me, but tells me to eat and drink; in the sermon I hear neither wrath nor disgrace, but only fatherly, heartfelt promise and comfort. Thus he hath appointed for me, and given me father and mother, princes and lords, which are all signs of grace.

175Then judge thyself, and let another dispute, and inquire in vain what God hath in store for thee in heaven above; for thou shalt not know it, if thou speculate thyself to death. But here you have it for certain that you must not doubt it, nor should you doubt it, for for this very reason he let himself down from heaven and said, "This is my beloved Son, whom you shall hear." And he commanded the apostles, and they gave it to the preachers that followed; and they to us, and to our children. So it goes well, as God has ordained, that I always see him and hear him through the pipes, if I follow the little water that goes out of Christ and leads to the fountain.

Behold, this is a beautiful conversation and sermon on the question of the apostle Philippi, so that not only he, but all men's flying thoughts may be answered, so that they may be able to take hold of God; so that you, and all the world, are hereby told through Christ: What are you doing that you would seek God other than in me; or other word and work than I speak and create, see and hear? Do you not know that I am in the Father, and the Father is in me? etc. Then you hear me in St. Paul, Paul in Tito, or other preachers, and so on in all who preach this word, that it is all one cake in the Lord Christ. Where Paul is, there am I; where I am, there is Paul and all preachers.

1) Wittenberg and Erlangen: commemorate.

All in Christ through and through, but Christ in and with the Father; and again, Christ in all, but the Father in Christ. What else dost thou ask (saith he) of unintelligent reason, seeing the Father is? So no disciple of Christ should not ask. Let others, unbelievers, pagans, Jews, Turks, heretics, monks, and sophists, search and search; but beware lest thou go aside. For in this way you will not find God, but the wretched devil, who, as has been said, cannot deceive people in any other way; he must smear the name of the Majesty on his lies.

177. Therefore, everyone must learn and grasp this with all diligence (who does not want to be deceived), that one should not hear or accept where God is called or said about Him, one should raise and praise the name as high as it is to be praised, and present oneself as glorious and majestic as He always can (as the devil often imagined to me, that I was upset about it, and did not know where I should stay), but stay badly with the word, and say: Now I do not want it, even if it were the right majesty itself. For here he has forbidden me that I should look and 1) think after him nowhere but in Christ. Therefore, it is certainly a devil's specter and deception, under the name and appearance of majesty, which only frightens and chases me away from God, when God, on the other hand, through Christ, most kindly lures me to Himself, and presents the certain sign of His grace and my salvation, the Word and baptism.

178) The pagans have experienced this and had to testify that one cannot attain God with any certainty by means of thoughts or research of reason. As they write of a king who asked his most learned philosopher, "What is God? He took several days to consider, and when he was supposed to answer, he brought it up again, and so for the third and fourth time, until he had to confess badly: What shall I say? The longer and more I think about it, the less I get. So it certainly happens to anyone who sets his mind on obtaining something from God, that the longer he thinks about it, the less he obtains.

1) Erlanger: still.

2) Erlanger: but also.

The longer he investigates, the further he gets away from it, and must be completely lacking in God, if he does not finally get on the track, that he takes hold of Christ and keeps to this word. Therefore, let this saying be imaginary to you: What do you say: Show us the Father? Rather, do not flutter with thoughts, let God be God, sin be sin, holiness be holiness, and all things go and remain where they remain; but hear what I say to you, and hold fast to this: "He who sees me sees also 3) the Father," and: "The words that I speak are not mine, but my Father's." etc.

179 And mark how herewith he gathereth together the two things, his words and his works, and ascribeth them both to the Father, and expoundeth it himself, saying, He that seeth me seeth the Father; that is, that it is nothing else, but to look upon his words and his works. For the Jews also saw him with their eyes, as a heifer sees, and were not corrected; but to see and to know Christianly is to look at his mouth and at his hands, and to notice what he speaks and does; so that such knowledge follows, that one understands and experiences that God dwells in him and shows himself, and that his words and works are God's words and works. This is what he wanted to impress upon us in this last sermon, when he now wants to separate from them, because enough has been said that therein lies the power, and alone is the right, but also the most difficult art of the Christian. That is why he now steams it up and continues to speak:

V. 11. Believe me that I am in the Father, and the Father is in me; if not, believe me for the works.

If you do not believe (says he) because of my preaching that God dwells and is in me, and I in him, believe it because of the works which you see before your eyes, and no man can deny that they are not human but divine works, and prove and testify strongly enough that he speaks and works in me and through me. Now these are the works and miracles that he performed before all the world, giving sight to the blind, hearing to the deaf, healing to the sick of all kinds, casting out devils, and healing to the poor.

3) "also" is missing in the Erlanger.

1) and raised the dead by the word alone; which are not only divine works, but also witnesses of God the Father, so that whoever sees or hears them sees God the Father in them, that one can not only draw faith from them (that He is in Christ, and Christ in Him), but also grasp the comfort of the Father's love and grace toward us.

For if he had a desire to wrath, condemn, punish, and afflict, he would not forgive sin through Christ, and take away the punishment of the same on the gout-broken, lepers, and others possessed and afflicted by the devil. etc. If he had a desire to die, he would not raise the dead and bring them to life. But now he has done this in Christ, and has shown us that we may rightly learn to regard him, and recognize him as a gracious Father, who is pleased to help us and make us blessed. And he proves it daily in all his works, which he does in the whole world, that he always preserves his creatures, and does so many good deeds for all the world, and pours out his goods abundantly; without having to punish and control the wicked out of necessity and for the sake of the pious. But he rules in such a way that we always see more of his graces and benefits in the flesh than wrath and punishment. For where one man is sick, blind, deaf, gouty, leprous, there are a hundred thousand who are healthy; and if one member of the body has a defect, the whole man, if he still has body and soul, is full of God's goodness.

182 Again, the plagues and miseries of the world are all the work of the devil, who delights in corrupting and choking people, as he has brought the whole of human nature into sin and death. But now "Christ appeared (as 1 John 3:8 says) to destroy the works of the devil" and to restore the divine works of life; which he thus proved, that even the Jews themselves had to confess without their thanks that no man could not do such works. And although they said that no one could forgive sin but God alone, yet the work stood before their eyes, testifying that he had done such divine works.

1) Erlanger: ejected.

He would be the man who could help from death to life, from sin to righteousness, from strife to peace, and to all that is good.

Thus we are assured not only of the article that Christ is truly God with the Father, but also that he is a merciful God and Savior, and can know and grasp the heart and will of the Father in all the works of the Lord Christ, for the right blessed consolation of all miserable, afflicted hearts and consciences. Thus, he says, my works will finely show you how the Father is in me and wants to be known through me.

184. But sayest thou, Can the devil perform miracles and wonders like the works of the Lord Christ, and how can they be relied upon, and believed for their sakes? For he can afflict people so that they lie down, or blind them for a while, paralyze a limb (as he has often done through his witches and devil-whores) and then make them well again. Not that they were really blind or lame (for he could not restore the face or limb of such), but that he bewitches people, and affects the five senses, so that man does not know otherwise, and would take all oaths to it, it would be truly so. Thus he also possesses a man at times, and can be driven away again by conjuring and blessing 2) etc. He does everything to confirm his lies and deception and to form them in the people, so that they are seduced into idolatry by them, as by special miracles; as he has done up to now with the pilgrimages and the 3) holy idolatry, here to the holy blood, there to this and that Mary etc., and with 4) the shameful deception he has filled all the countries, so that people have run there with crowds, and all the world has pledged itself there, and has put its trust in God on his lies. For it was all a devil's specter, so that he deceived the people, so that they believed in it, as if they were truly helped.

Yes, he can also make a person who is wounded, shot, or otherwise damaged lie dead, and he can be given a

2) In dm old editions: verjechen.

3) "the" is missing in the Erlanger.

4) "with" is missing in the Wittenberg and in the Erlanger.

For a while he endures in such a way that he feels nothing, and everyone thinks that he is truly dead, but then he comes back to himself and comes to life again, so that it is said that it happened through this or that saint etc. Thus I have heard of a boy who lay under water for two days, and when he was vowed by his parents to St. Hannah 1) and brought there, he came to life again. Are these not also miracles and wonders? No, because they were certainly not really dead, but the devil deceived people's minds so that they thought they were dead until he brought them back to himself.

Thus, in the old fathers' life of St. Macario, one reads how two married couples came to him, who had a beautiful daughter, whom the devil had so bewitched that they and everyone considered her daughter to be a cow: 2) Therefore they brought her to St. Macario in the desert, and complained to him that their daughter had been a virgin, and now by sorcery had become a cow, and asked him to pray to God that she might regain her former form. Then he said, "How did this happen to you? I see nothing but a beautiful, healthy virgin. Therefore, it must be a ghost, that the devil is listening to you, and that he is touching the five senses. At last he said a prayer over her, and made the parents pray too. Then such a ghost ceased, that they and others saw their daughter again, as before.

I say this because it is not necessary to believe in all kinds of miracles and wonders. For even Moses [in the] 5th book, Cap. 13, 1. ff., said before that even false prophets would perform miracles and signs; and St. Paul clearly prophesied of the end of Christ's reign, 2 Thess. 2, 9. that he would come with all kinds of miracles and signs, through the effect of the devil. Therefore, all miracles and wonders must be directed and held against God.

1) Erlanger: Anna.

2) The same narrative is found in the Hauspostille, Walch, St. Louis edition, vol. XIII, 2570, z 23, also in the great interpretation of the Epistle to the Galatians, in the Latin Erlangen edition, Dow. I, p. 278. From the latter, the same is quoted by Aurifaber in Cap. 24,? 38, of the Table Talks. In our edition of the Table Talks, this piece is omitted.

Word, whether they are in accordance with it and agree with it. For if you are led to something else, by which you should be helped, except by the teachings or works of the Lord Christ, you may freely conclude that it is the work of the devil and a false sign of lies, so that he may deceive and seduce you; as he has done until now under the name of Mary and the saints, since Christ was never really recognized nor taught. God also allows this to happen to tempt the false Christians, so that they have to believe the lie (as St. Paul says 2 Thess. 2, 11.) because they did not want to believe the truth.

Therefore we should be wise to test and judge such signs, because God has warned us that such signs should be done, and we see that they are done apart from and without Christ, even against his word and faith, that they are certainly the devil's own signs. For neither can he do righteous miracles or wonders; but as he is a liar and a murderer from the beginning, so his works are nothing, but to deceive men and to do harm; but to poison the air, to choke men with pestilence and other plagues. And where he corrupts man falsely and makes a spectre before his eyes, he can then desist; but where man is righteously strangled and dead, he cannot help again, and though he might, he is so wicked that he would not.

But Christ alone performs true divine signs and wonders: as when he raised Lazarum, who had lain four days in the grave, and restored to life and health those who had been strangled by the devil, or were corrupted and wounded, and exposed the devil's deceitfulness, lies, and ghosts, so that he was known and had to cease. For he does not like to attach himself to the Christians with such deception. For he is a hopeful spirit, and only wants to have hearts and consciences believe his lies and worship him for God; where he does not find such, he does not stay long. Just as before these times, there were plenty of poltergeists and rumblers everywhere, who frightened people into doing whatever they asked of them. That makes him

3) "the" is missing in the Wittenberg and in the Erlanger.

but thought they were poor souls. Now, however, now that he is known, he leaves the game again 1) and seeks other ways to enchant and seduce people through his bodily poltergeists and hordes.

V. 12. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do, because I go unto the Father.

190. Here he returns to the comfort he began to give the disciples, that they should not be afraid or grieve that he would depart from them bodily or visibly and leave them in the world, but that they should look at it and take comfort in the benefits and blessings they would receive for their slight bodily lack, namely, that he would prepare for them much more glorious dwellings and yet be with them, that he would also bring them where he is, where they otherwise could not go; item, that they already knew the way, and knew the Father, so that he now accomplished that, wherefore he had been with them, and was no more permitted to teach them; without now accomplishing it, and helping them, whither they should come. Moreover, he now sets this also, that they may have the more consolation, and feel that they have no lack nor harm of his departure, but are much more abundantly and gloriously graced than before; namely, that they may thereby come to do the very same works that he did, and moreover greater than he did bodily with them, or will yet do. And as he has now said that he does such works, so that they may believe that the Father is in him, and he in the Father, so he now brings it down, and says that they also should do such works, so that it may be felt that they also are in Christ, and Christ in them; as he will say further on. For with this he indicates what he will do and accomplish in them and through them in Christianity, as we shall hear.

191. But if thou sayest, Now that he hath said that we should believe because of the works which he doeth, etc. what is it then that he saith here, that they should do the same works? What then may they do for his works?

1) "again" is missing in the Wittenberg and in the Erlanger.

for the sake of believing? Answer: This is what he said before we become Christians. For he speaks of the works by which he makes us Christians. But this he saith of the works which must be done by them that are become Christians. Therefore he says, "He who believes in me," etc., so that we must first cling to him through faith and remain, no matter what. He therefore that believeth on me, saith he, shall then do the same works, yea, even greater works. How then is this to be done? It has been seen in the dear apostles and holy martyrs, who raised many from death and helped in other ways.

192 But what shall we say, that he speaketh not of the apostles only, but of all them that believe on him? And what works are these that are said to be greater than those of the Lord Christ? What can be called greater than making the dead alive, redeeming souls from the power of the devil and death, and giving eternal life? Are these not His own works alone, which He does for us by His divine power and might? Who can say that we should do greater things?

193 Here I accept the common sense of this saying. How then it cannot be otherwise, that it is called greater works done by his Christians, that the apostles and Christians come further with their works than he came, and bring more to Christ than he has done bodily on earth. For he took but a little corner before him, preaching and marveling, and for a little time. But the apostles and their descendants came throughout the whole world, and continued as long as Christianity stood; so that Christ only began it personally, but through the apostles and the following preachers it had to be spread further and further until the last day. So it is true that Christians do greater works, that is, more and further than Christ himself; but they are the same, and the same works. For in saying, He that believeth on me shall do greater works, he denieth not that such works must be done by his power, and flow out of him as the head; but showeth himself both here and there.

He says: "He who believes in me"; and in the following words: "For I go to the Father"; item, v. 14: "Whatever you ask, I will do" etc., that such things do not happen, but only from those who cling to him through faith, and he works his power in them and proves it through them.

194 For here it is not necessary to separate the head and his members, that is, Christ and his apostles and the whole Christianity. Every individual Christian is such a man as the Lord Christ himself was on earth, and does such great things, 1) that he can rule the whole world in divine matters, help and benefit everyone, and do the greatest works that are done on earth. For he is also more highly esteemed in the sight of God than the whole world, that for his sake God gives to the world and preserves all that it has; that if there were no Christians on earth, neither city nor country would have peace, indeed, in one day all that is on earth would be destroyed by the devil. But that grain still grows in the field, and the people recover, have their food, peace and protection, they have all to thank the Christians.

We are poor beggars (St. Paul 2 Cor. 6:10), but we are the ones who are rich; we have nothing, but we have everything etc. And it is also true that what kings, princes, lords, citizens and peasants have in the world, they have not for the sake of their yellow hair, but for the sake of Christ and his Christians. Therefore, because there are still Christians on earth, the host of the guest must enjoy, just as the guest (that is, Christianity) must pay the host as long as it is here. As the story of Jacob the patriarch, Genesis 30:30, shows, who, before he came to Laban, his brother-in-law, was not rich; but afterward, when Jacob served him, he was filled with heaps; so God blessed him for the sake of his pious Jacob, who brought nothing to him, nor received much from him. So even today, lords, citizens and farmers must have their land and people, power, honor and property for the sake of the Christians who are with them.

1) In the old editions: "und so groß Ding ausrichten".

whether they do not recognize it and thank evil for it.

But what are the works of the Christians by which these things are done? For one sees nothing special that they do before others, especially now, because the miraculous works have ceased, which are still the least works, as they are only bodily and happen to few people. But let us see the truly great works, of which Christ says they have from God, and thereby accomplish all things, which also continue forever, and must be done daily, because the world must stand.

197. for first, they have the gospel, baptism, and sacrament, by which they convert people, cut off souls from the devil, snatch them out of hell and death, and bring them to heaven; item, by which they comfort, strengthen, and preserve the poor, afflicted, challenged consciences (of the devil and otherwise); item, that they may teach, instruct, and counsel all men of all ranks how to live therein Christianly and blessedly. etc.

198. These are vain works, which all the kings and emperors, mighty men and rich men, scholars and wise men in the world cannot do, nor can they pay for with all their goods. For none of them can comfort and make happy a single conscience that is oppressed and afflicted by sin; nor can they teach a man rightly how to come to Christ and live before God; but they do well to contradict God's word by spreading lies and idolatry, seducing and tearing souls away from the truth with persecution, plagues and murders, as can be seen in the reign of the Pabst and the Turk.

Therefore, where such works are done, that someone is converted to Christ, strengthened in the faith, and kept in godly life, one may well boast that it is such a work, which is done by no emperor or king, but only by the power of the Lord Christ, and is as great and greater than that he raised the bodily dead; for he himself does not consider such works great, but testifies here that he wants to do much greater works through his Christians. For it must certainly not be human, but God's own almighty power and might, to raise the devil from the dead.

Destroy the kingdom and power (which, as the Scripture says, is the Lord and God of the world).

Secondly, Christians also have prayer, of which Christ Himself will later say, by which they also obtain everything they desire from God for themselves and others, even in bodily things. This is also one of the highest works, so that they help the world and preserve it, although they would do nothing else. Thus, when a Christian prays (under a prince), and the prince obtains victory over his enemies, who has defeated the enemies and obtained such victory? No one but the Christian; though no one blames him, and has neither name nor honor from it. But God did not give such victory for the sake of the prince (if he is not a believer), but for the sake of the prayer of a few Christians. A few pious men can benefit a whole country or kingdom so much that for his sake all others must be helped; as we read in Genesis 14:14 ff. about Abraham; item, Genesis 19:22, about his brother Lot, that Sodom and Gomorrah did not have to perish because he was still there. Thus we read in 2 Kings 5:1 that God, through the one Naaman, gave happiness and victory to the whole kingdom of Syria, which was idolatrous. item, Gen. 41, 46. ff., through Joseph the whole land of Egypt was helped; likewise, through Daniel the kingdom in Persia; item, the individual prophet Isaiah by his prayer of the emperor of Assyria struck the army to death. Thus, in ancient times, the Romans, Persians and others often had great 1) fortune and victory in war, solely for the sake of the Christians 2).

(201) And summa, it is not the fault of kings, lords, and princes that they have the rule, peace, and obedient subjects, nor of some men on earth, without Christians alone; though they think: I wear the crown and wield the sword; therefore for my sake it is so. For, even by reason, it would be impossible for one man to rule and keep in obedience a whole kingdom, where there are so many heads, or for a mayor to rule and keep in obedience a whole city, unless there were some other help and help.

1) Wittenberg and Erlangen: so large.

2) Wittenberg: of believers and Christians.

protection around him. What is a mayor against the whole rabble? or a person who is a sovereign, among so many evil 3) boys and villains, whom he has under him, even beside him, both at court and in cities and castles, who take money from him and gladly help him, if God Himself did not keep His order, and there were Christians who pray? Therefore they are helped only by secret help, which they neither see nor know, namely God's word and order, and the prayer of Christians. But as little as they know that their government is God's order and work, which is not in the hands of men, so little do they know that God alone considers the prayers of the devout Christians and lets them be and remain lords for their sake. Therefore, they also give thanks that they persecute both God's word and His Christians.

Nevertheless, reason also understands and must testify that it is not possible, of course, that so many heads should be caught under one head. For this is seen and experienced all too much every day, that the common rabble among citizens, peasants, nobility does not like to be subject by will, and would much rather be free and free of obedience and coercion. That is why there must be another power behind that keeps kings and lords in power, and the mob, however wicked and disobedient it may be, nevertheless remains below; otherwise everything would soon go to ruin. How it happens when God becomes angry, and [it] is so overpowered by the tyrants and the people's wickedness, with ingratitude and persecution against His word and the Christians, that they come away, and no longer pray, that it must have an end one day. God also puts his fingers before his eyes and lets it go itself, as it goes. Then prince, mayor, mob, and everything lies in a heap, like an old house falling over each other, so that one can see how the world itself can rule, and how well it stands, when God shows his hand, and the Christians do not pray. However, they go there not knowing nor recognizing it;

3) Jenaer: more evil.

4) "and" is missing in the Wittenberg and in the Erlanger.

5) "the" is missing in the Wittenberg and in the Erlanger.

for the world is blind, and possessed with the devil.

But we as Christians should know that the whole physical government and being stands and remains as long as it is to stand, solely through God's order or commandment and the prayer of Christians. These are the two pillars that support the whole world. When these will fall away, it must all fall to the ground, as one will see towards the last day, and already sees that now all kingdoms and regiments are weakened, and almost begin to fall, because the two pillars almost want to sink and break. For the world does not want to have it any other way, because it does not want to suffer God's word (which honors and sustains it), persecutes and strangles the innocent Christians, and does not stop raging against their pillars that support them; as if it wanted to tear everything apart itself, like a senseless householder. Well, we will hold on as long as we can, even though we have no thanks; but if the word of God and the prayer of Christians should cease, let the devil, the god of the world, have mercy on them.

(204) I say this so that this text may be understood all the better, how the greatest works are done in the world by Christians without ceasing, although they are not to be seen or recognized, both in spiritual and also in bodily nature and government, namely, the destruction of the devil's kingdom, the redemption of souls, the conversion of hearts, the victory and preservation of peace among nations and people, help, protection and salvation 1) in all kinds of plagues and hardships. All these things (he says) are to be done through Christians, because they believe in Christ, and all things proceed from him as the head; yes, also through each one in particular, so that he may say, "The works that I do, these do every Christian who is baptized today.

Therefore the Christians are vain helpers and saviors, yes, lords and gods of the world; as God also says to Moses in Exodus 7:1: "I have made you a god over Pharaoh" etc. Hence also the 8th Psalm, v. 7, says: "You have put everything under his feet"; namely emperors, kings, princes, authority, honor and

1) Jenaer: Rescues.

Yes, even the cattle of the field, the oxen, the sheep, the wild beasts, the birds of the air, and the fish of the sea. He also does not want to forget to show that what the world has and is able to do, they have to borrow from the beggars (of which St. Paul says in 2 Cor. 6:10): "Who have nothing, and yet have everything"; and everything that is given to the world by God, he gives for its sake, so that it is all called the works and miracles of the Christians, which they do and will do until the last day, so that when they cease, God will also put an end to the world and burn everything with fire.

However, they are the legs that carry the whole world, for which it also gives them the reward that they must be despised, oppressed, walk in the muck and filth, desecrated, blasphemed, condemned, yes, chased out of the world. As can be seen, peasants, burghers and noblemen trample their pastors and preachers underfoot and do not grant them their morsel of bread. Some even tear off their heads. We have to suffer such displeasure and stench from them now, as the limbs that have to carry the belly and stomachs. But in that day they will have to look at us much differently, 2) that not they, but every Christian has been emperor and lord over all the lords of the world, not because of his person, according to which he is a man like the others, but because he has believed in the Lord Christ, as he says here.

Now this is not for the world to believe, nor is it preached for its sake, for it is not worthy to know it, otherwise it would be too blessed. But it is said to us, both for teaching and comfort, that we should not regard Christians as lesser than other people, but see how great and glorious they are praised by Christ and held up by God. The world only looks at what seems to be high and great, rich and mighty, and therefore rides in glory and splendor, and yet cannot recognize where they got it from. But if thou art baptized, saith Christ, and believest on me, thou art the man that hath and is able to do much more and greater things, yea, that doeth the very works and also greater things, than

2) The words: "But ... have to look at" sehlen in the Wittenberger.

I am doing now. For I will make you lords, if you believe in me, so that your works shall be more worthy and shall do more than any king or lord on earth; that you shall create and do what you will, and help me to rule, both spiritually over souls to salvation, and also bodily through your prayer obtain and keep all things, They must take and have it all from you, and thus enjoy your ignorance, so that they now, like swine in the pen, are well fattened and fat until the last day, when they shall be slaughtered, that the devil may make his roast of them, and devour them again, as they now want to devour you.

Behold, this is ever a great glory and honor of Christians, that we have to comfort and rejoice against the devil and the world. What would I take for it, if I knew for certain that I could save a man from death? But what is this 1) but that through Christ I should and can comfort and save hearts and consciences, and snatch them out of the devil's jaws; and help all men with my prayer? Should I count all the gold and silver, power and honor of the world, if it lay in a heap before me, for dung against it and spit on it. Now it is certain and true, because Christ, the Son of God, says it; without that one does not believe it, because it is only a bad word. But if it were gold and silver, and what glitters in the world and fills the eyes, then everyone would run to it and think much of it.

But he who would be a Christian could defy this and say: Well, dear world, be rich and count your florins: I, as a Christian, have nothing on earth, but nevertheless you have from me or through my prayer what you have. For my Christ is your 2) feudal lord, without whom you can have nothing. And even though I am a beggar before you, I have such a high treasure, compared to which all your possessions are not worth a penny, that I can help anyone to know where he should stay in death and all hardships,

1) "but" is missing in the Wittenberg and in the Erlanger.

2) In Walch's old edition and in the Erlanger: "a" instead of "your".

and may have enough forever. You will not do this for a long time with all your goods, crown 3) and splendor.

But where are they that can thus believe and boast? But we are told to begin to learn what we should have and expect from Christ, and to consider our Christian state as higher and more glorious than the world considers its things. For he does not say, "If you believe in me, you will have great treasures of gold and silver, cities, castles, lands, and kingdoms to possess and hold," for this would not help Christians, but that we should have power over sin, death, and the devil. As he says to the apostles Luc. 10, 19: "Behold, I have given you power to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you," for I have put the word in your mouth, which is my word, and have given you baptism, which is my baptism, and by this I will prove my almighty power.

Because we have such treasure, we have all things, and are lords over all lords. Beggars we are on earth, as Christ himself was, but before God we are lavished with all goods, so that the world is wretched and bare against us, and without us it cannot keep its goods; But I, when I die, have such goods as shall remain with me, for I have the Lord Christ Himself sitting up in heaven; but thou must then depart naked and bare, and not take a thread with thee, and there also be deprived of all good, though thou wert a mighty king, and hadst all the world's goods. But a Christian should not leave his goods one bit behind him, for he already has his treasure up in heaven, in and with Christ; as St. Paul says in Ephesians 2:6 that we are already "seated through him in the heavenly realm. It is not evident now, but on the last day all the world will have to see what riches and eternal glory poor Lazarus, who did not have the crumbs that fell from his table at the rich man's door, will have in heaven, when the rich man will have his treasure in heaven.

3) Wittenberger and Erlanger: Korn.

358 Erl. 4S, I09-I1I. Interpretations on John the Evangelist. W. VIII, Igz-iss. 359

The belly together with all the unbelieving world will lie and burn in eternal fire [Luc. 16, 19. ff].

Now, what is the reason why Christians should do as great and greater works than he himself? None other (says he) but this: "For I go to the Father." How does this rhyme? Is the man drunk, or is he talking in a dream? But this is what I said, that we do not do such works of ourselves. But that Christianity does such great works throughout the whole world (which he did on earth only in 1) the little people), that is because (he wants to say) that I go to the Father and take my kingdom, that is, through my suffering, dying and resurrection I overcome the devil, death, flesh and blood, the world and all that is in it, and sit down at the right hand of the Father, that I may reign mightily and make all things subject to me, and may say to death, sin, the devil, the world, and all that is evil: Be at my feet, and never be death, sin, the devil, and the evil world, as you were.

213) This is Christ going to the Father, to be exalted to the Lord, to be seated on the royal throne at the right hand of the Father, and to have all authority and power in heaven and earth given to Him, as He said in Matthew 28:18. This will be done, so that you will have authority to do these works, because you are my members and believe in me, that you will be in me and I in you. For by the power which I shall have at the right hand of the Father, in the same divine majesty, and publicly glorified as the true God and Lord of all creatures, I will work in you who believe in me, have my word, baptism and sacrament, and abide in the same. And as I am the Lord over sin, death, hell, the devil, the world, and all things, so shall you also be, that you may boast of the same power; not that you have it from your own worthiness or power, but only because I go to the Father.

214. And for this very cause (he says) I go to the Father, that I may begin and accomplish these things. For now I am weak, because I am still on earth in this flesh.

1) "in" is missing in the Wittenberg and in the Erlanger.

and still do little and small works; as that I have raised some from death, or helped a handful of Jews, and must now be crucified and put to death; but after that, when I am crucified, dead and buried, I will first take a leap out of death into life, out of the cross and grave into eternal glory and divine majesty and power, and then, as he says elsewhere [John 12:32], I will draw all creatures to myself, that I may say to you apostles and Christians, You Peter or Paul, go and overthrow all things. 12:32], I will draw all things unto me, that all creatures may be subject unto me; that I may say unto you apostles and Christians, Thou Peter, or Paul, go and overthrow the Roman empire in a heap, where it will not receive my word, and be obedient unto me.

215 So it will be seen that you are doing much greater works than I am doing now. For I have not yet properly entered my regiment, and have not yet attacked a kingdom or principality, even among my Jews, but let them overthrow and execute me. But after that I will rumble among them, and reproach them to you, that you should deal with them as with old sheets of cards. But not by the sword, nor by bodily coercion, but by the word and prayer, by which I will be strong in you, and so press on, that either they will have to accept your gospel, or go to ruins over it, so that by you what stands there shall stand, and again, also fall to the ground, if you no longer hold; that yet they must not [live] 2) as they will, but must live without their thanks of your grace.

V. 13, 14: And whatsoever ye shall ask in my name, that will I do, that the Father may be honored in the Son. Whatever you ask in my name, that I will do.

This is a piece of consolation. For herewith he shows what power it is to have and to accomplish that he goes to the Father. And now he points out to himself again what he said: that they should do the same works and greater works than he has done; namely, that all these things should be done through him, because he is now coming to the place where he can give them and do whatever he wants.

2) "live" inserted by us.

They need, and all things shall be granted them, and have what they ask or desire. Greater works shall ye do, saith he, than I have done now; because I go unto the Father, that neither the world nor the devil be able against you, but that they depart from you, and leave you to be their lords.

217 And if you still feel weakness, and lack something, that it seems as if it will go much differently than I have told you, and the devil along with the world will be incumbent on you, as it will seem according to the feeling of the flesh, and all the world's outward appearance: let this not frighten you nor make you despondent, but the more you feel need and weakness, the less you should turn away and let go, but know that I will give you what you ask and need. Therefore, only begin to pray confidently, and call upon me with the confidence that I will give it to you. For I go to the Father for this very reason, because I can see all your needs and infirmities and hear your prayer.

218. And just by this, that he calls them to pray, he wants to show that they do not have the power to do such great things (if he means to do greater works than he himself has done) from or with themselves, but that they will have weakness and all kinds of hardship and lack, resistance and hindrance in their ministry, nature and works; and therefore he allows these things to happen to them, so that they do not become proud and presumptuous, nor rely on themselves as if they now had it all and could no longer be, but remain in humility and knowledge of their inability, and practice faith in Christ all the more strongly by calling and pleading, and thus experience his power all the more surely through weakness and suffering, which drives them to call and pray, as he says to Paul, 2 Cor. 12, 9 [and Paul also confesses afterwards (v. 10)]: 1) My power becomes stronger through weakness.

219. with these and the following words, he also shows what the actual ministry and work of Christians is, and how necessary it is in Christianity, of which the prophet Zacharias Cap. 12, 10. says that Christ should pour out and give the Spirit, who is called a Spirit of grace.

1) Inserted by us.

and of prayer. For these two things he is to establish and create in all Christians: first, that their hearts may be assured and certain that they have a gracious God; second, that they may also help others through prayer. The first part is to be reconciled to God and to have for themselves everything they need. When they have this, they shall then also become gods and healers of the world through prayer, and thus become God's children themselves through the spirit of grace; then act as God's children between Him and their neighbor, and serve and help others, so that they may also come to this.

220 For when a Christian begins to know Christ as his Lord and Savior, through whom he is redeemed from death and brought into his dominion and inheritance, his heart is filled with such godliness that he would gladly help anyone to do the same. For he has no greater joy than in this treasure, that he knows Christ. Therefore he goes out, teaches and admonishes the others, praises and confesses the same before everyone, asks and sighs that they may also come to such grace. This is a restless spirit in the highest tranquility, that is, in God's grace and peace, so that it cannot be quiet or idle, but strives and strives for it with all its strength, as one who lives solely to bring God's glory and praise to the people, so that others may also receive such a spirit of grace and pray through it to help him. For where the spirit of grace is, it makes it possible and permissible for us to begin to pray.

Therefore Christ wants to say here 2) If you believe in me, and have received the spirit, by which the heart is assured of the graces of God, of which he said above [v. 9]: "He who sees me, sees also the Father" etc., then it will certainly follow that you must also pray. For this is the right, proper, and only work of Christians. For before we become Christians and believe, we do not know what or how we should pray. And even if a man prays most earnestly, the Spirit of grace is not there. For the heart stands only thus: Dear Lord,

2) Jmaer: "also".

You also wanted 1) to see that I live so much, suffer so much, or this and that saint's merit, pious people's intercession and good works etc. There is no faith in divine grace and mercy through Christ, and yet the heart always remains uncertain, so that it cannot conclude that it is certainly heard; only wants to act with God on his or other people's holiness, without Christ, as if God should humble himself before him, and let his grace or help be taken away from him by ourselves, and thus become our debtor and servant; that such is not called mercy, but deserves wrath, and is not prayed for, but rather mocks God.

But a true Christian prayer should and must proceed from the spirit of grace, which says: "I have lived as much as I can, so I pray that you will not look at my life and deeds, but promise your mercy and goodness through Christ, and for the sake of it give me what I ask. So that in prayer we may fall from ourselves in right heartfelt humility, and cling to the promise of grace alone, with firm confidence that he will hear us, as he has commanded to pray and promised to hear.

For this reason, he himself clearly adds this little word: "in my name", to teach that without faith no right prayer can take place, and apart from Christ, no one is able to pray a letter that is valid and pleasing before God: just as the prayer of all Turks, Jews, monks and hypocrites is. For they all come before God with the opinion that he should regard their own or other people's merit and holiness, and therefore celebrate and crown them: just as the hypocrite prays Luke 18:11, "I thank you, God, that I am not like other people," etc., just as if he were to say, "I am not entitled to your grace and mercy, but have well deserved it; I do not want to take from God, but give to him so that he has to pay, and be glad that he gets such a holy man for a friend. But he says no to it above [v. 13], and will neither hear nor accept anyone's prayer, for he who comes on his mere grace and mercy in Christ's name, and says with the publican, "God be merciful to me poor sinner." [Luc. 18, 13.]

1) Jenaer: the.

So learn here that through the Lord Christ alone we have the two things: grace and an answer to prayer; that we first become children of God, so that we can call upon Him, and then also obtain for ourselves and others what we need. Therefore, where there is a Christian, there is actually the Holy Spirit, who does nothing else but always pray. For even though he does not always stir the mouth or speak words, yet the heart, like the wrists and the heart in the body, goes and beats without ceasing with such groaning: "Oh, dear Father, that your name may be hallowed, that your kingdom may come, that your will may be done for us and for everyone" (etc.); and after that the blows or temptations and hardships press and drive harder, after that such groaning and pleading goes the stronger, even verbally. That no Christian can be found without prayer, as little as a living man without the pulse, which never stands still, stirs and beats for itself forever, whether the man sleeps or does otherwise, so that he is not aware of it.

(225) But what more is to be said of prayer, and how it is to be done, is often said elsewhere, and will follow hereafter. Here it is enough to show how highly and gloriously the Christians are praised: that they alone are able to pray and thereby accomplish everything they want. And Christ so kindly incites and exhorts his own here and elsewhere, and shows that he is heartily pleased with them. This is the glory and comfort of Christians who have grace and the Spirit, that they understand and know what has been given them by God in Christ. The others understand and do not respect it anymore, even if one says much about it, because if one plays the harp of a sow.

226 But what is it that he speaks here thus: "What you ask in my name, that I will do" etc. Now he has said, "You shall do the works and greater works than I do: What you ask, that will I do? Who then is the I? I cried, so he should say: What you ask the Father in the name of the Master, He will do; so he shows it to himself. These are strange words of the man, that he can speak so highly with simple words. For

With these words he clearly indicates that he himself is the true, almighty 1) God, together with the Father. For he who says, "Whatever you ask, I will do," is saying as much as: I am God, who can and should give everything. Why else should Christians ask in His name? Why do people call on the saints to help in emergencies: St. George for protection in war, St. Sebastian against pestilence, and one here, the other there? without thinking that they should give such things. But now he takes them to himself and says: "All that you ask, I will not command anyone else to give, but I will do it myself; so he must be the one who can help in everything we need and be more powerful than the devil, sin, death, the world and all creatures.

This is such power that no creature, neither angel nor man, has ever had, nor will have for eternity. They can pray, and God is able, through His word and promise, to give and do what we need; as the apostles, item, the prophets, Elijah and Elisha, raised the dead through prayer, and the angels in the prophet Zechariah pray for the people. But it is not written with them that they should give and do such things by their own power, or save us from some distress of sin and death. But he takes from him all the power and might of the divine majesty, and gathers together in one heap all that is to be asked of God. Say not, If ye ask for gold, or silver, or any thing that men also can give; but: All that ye ask, nothing excluded. Now we know what we are to ask of God; not only for the beggary on earth, that is, all the necessities of this temporal life, but that we may be saved from all present and future misery, be made righteous, holy, free, alive and glorious, out of sin, death and the grave. Since he is called to ask all these things, and promises that he will give them, it follows irrefutably that he must be the true God.

Here we can see how this evangelist St. John establishes this article about the Lord Christ being in One Person.

1) "omnipotent" is missing in the Wittenberg and the Erlanger.

both true God with the Father, and true man born of the virgin. Therefore we must also drive and purify the same, so that he may be kept pure against the devil's mob and heretics. For this is the article on which the devil has always clung, and is still contested, and suffers distress through various manifold heresies until the last day. For some have blasphemed that Christ was only a semblance or a ghost, and not a true man; some that he had no human soul, but in its place the divine nature; some that he was only a so-called God; some that he was a real man etc. And so the devil has always stirred up something so that only the doctrine of Christ would not remain pure, as he now also stirs in some and gets pregnant with his troublesome thoughts. 2)

229 And for this purpose also his bride, the woman of displeasure, serves him, the sharp reason, which seeks various expedients and evasions against this article, and can twist itself masterfully, so that it is not caught by God's word. Where is it written, she says, that Christ boasts or calls himself truly God? If he is truly God, why does he not come out freely and say: I am God? If it were so certain, and such great power were attached to believing such things, he would have said it plainly, and expressed it by name, and so on. 3) This is what some wise men and scholars have now begun to mumble about, and they make it out as if it were a great thing, and as if it were a special high wisdom; just as if it were nowhere in Scripture that Christ is and is to be believed to be the Son of God and Savior of the world, Lord and God above all; of which, however, the whole Scripture, especially the New Testament, is full, without having invented such a little word of defense that they must not believe.

230 For what could be said or written more clearly and certainly than that even the children confess in their faith and that the

2) It is not improbable that Luther thought of Agricola with these words, because in June 1537 one received news of Agricola's antinomian theses, Walch, St. Louis edition, vol. XX, Col. 1624 ff" No. 31, and already on July I Luther gave testimony against this doctrine in a sermon (St. Louis edition, vol. XI, 1328,? 42 ff.). Compare the introduction to the 20th volume, p. 50b f.

3) "u. s. w." is missing in the Wittenberg.

366 Erl. 49,IIS-IS". Interpretations on John the Evangelist. W. VIII, I4S-I4S. 367

All Christianity sings, says and preaches: I believe in Jesus Christ, his only Son, our Lord? But what good has it done? Is it not clearly and plainly enough expressed in Scripture the article of our salvation, that we are justified and saved through Christ alone? that all churches, priests and monks have sung and read it daily above the altar, in the choir and in the pulpit. But what good did it do? For they themselves have preached and taught against it, and have not yet stopped barking against it. Dear, complain that it is not written that he alone is the Lamb of God who bears our sins [John 1:29], item, that through his name alone those who believe in him have forgiveness of sins [Acts 10:43], item, that there is no other name under heaven in which we can be saved, Acts 4:12. Yes, if you put the Bible under the bench, or willfully disregard what the Scriptures say and follow your own thoughts, neither this nor any other article of faith will be clear and certain.

Item, is it not clear enough that the angel Gabriel is sent to the virgin Mary and says [Luc. 1, 31.]: "Behold, you will conceive in the womb and bear a son" etc.? How could one speak more clearly and distinctly? Who does not understand what it means to conceive, and to bear in the womb or flesh a child, and to give birth? There are still some who say (as also in our time the Münster Anabaptist revolt) that it is not written that Christ is a natural son of the virgin from her blood and flesh; they want to persuade people that such words, to be bodily pregnant and to give birth, do not mean to be a true mother; and that a child or son is not called a natural child, but a moncalf or changeling. Yes, if this were to apply, that one allowed them such courage, that they might say and interpret as they wished, and be unbound by God's word, then anyone can well reject what he does not like, and say: it is not clear enough, one should present him with a clear text. For it would have to be a clear speech, which the devil could not mix up with his interpretation.

1) Erlanger: "in your" instead of: im.

232 And what is clear enough, if one does not want to let the public word of God, given to us to enlighten and teach, be clear, even if it penetrates our eyes? It is just as if a man with a mind would close his eyes in broad daylight before the bright sun, or would shut the door and the window, and yet complain that he could not see. What else should you be told or instructed, if you do not want to hear or accept what God Himself tells you? Or do you think that your own thoughts, drawn from blind reason, should be clearer and more certain about God and His mystery than His own word? But it is nothing but a mischievous devil, who does not want to be told, even if he is tangibly convicted, but knowingly and willfully resists the truth.

What would it be if the Holy Spirit had spoken everywhere with such vain words? Christ is truly God and man, as he has often done, without the heretics having any cause to blaspheme against it: it would not be clear enough. For although such words, God and man, were said of Christ, it could not yet be concluded with certainty that he truly had both divine and human natures. But because the mere names were there, and nothing more was written about him, this would prove that he truly had human nature and work, item, divine majesty and power, so he alone would be a so-called God or man. As the heretics did when such texts and sayings were held up to their noses, in which Christ is called the Virgin or the Son of Man: O! they said, man is not called here in this place a true man, of the mother's blood and flesh, but a ghost or image of a man, who passed through the Virgin's womb, as the sun casts its ray and brightness through a painted glass on the wall. Just as the Jews say of the word virgin: it does not mean an intact virgin, but a young harlot or maid.

234 So, the Arians, even though they were shown this little word "God" and "Son of God" from Christ in the Scriptures, said against it: He was not a natural or essential God, but a named God; and

the little word "Son of God" would mean 1) in that place nothing more than a lord or prince, or a glorious creature above all creatures. Well, dear, who could not do that? If it were true that wood should be called stone, that a man should not be called a man, but a changeling; item, God and the Son of God should not be called what it is 2) called, but what they wanted to make of it: what would remain clear and certain in all Scripture, yes, in all languages 3)? So I could also say: If a florin would be presented to me, it is not a florin, but a number penny, or it is not a penny, but a tin.

For this reason, the Holy Spirit has kept it safe on both sides, so that the reckless spirits would not have to interpret and juggle with the words "God" and "man" of their own volition, but that they would actually interpret what they should mean and interpret in all language: God, what God means; and man, what the word man means. For he not only put the name of God and Man of Christ, but also defined, that is, actually and clearly expressed, how such words are to be interpreted and understood, so that each one did not make his own gloss on them and make of them what he wanted, describing him, both by name and by work or deed, so that, even if the name were not enough, it would be proven from the works written about him that one would have to say: This is God; although he would nowhere be called a God.

236 Nor are they such wanton sinners, that they scrape and blaspheme against it, whether such public testimonies of Scripture are placed before their noses, that they cannot pass them by; or they turn away from it, and slobber, saying, There are not these words there, that Christ is God; thus they want to have a quandary and a free evasion on both sides. Once they want to have the little word "God" shown; but if this is also pointed out to them, they run out of it: there must be another mind. But it is the devil who

1) Wittenberger: hot.

2) Wittenberger: he.

3) Thus the Jena. Wittenberg and Erlangen: sayings. The reading "languages" is confirmed by the beginning of the following paragraph.

so gaukelt and dice-plays with the writing, and it turns, as he wants, that, where one attacks him, one shall have caught the eel 4) by the tail.

237. Therefore, against such a devil and his wanton offenders, we must hold the Scriptures firmly, and not let them twist or flutter about as if they were not clear or powerful enough to prove our faith, but rather drive and bluff the two pieces, so that the Scriptures put both the name, "God" and "man", from Christ, and in addition the words and works that belong to God alone, or are said by God, that he is called God and is God, and does what the true God should do.

238. for this name "God" also stands for Christ in a clear and concise way; Joh. 20, 28. says St. Thomas: "My Lord and my God"; and Rom. 9, 5.: "Christ, who is God above all, praised forever", as the ancient fathers also used it; item, Ps. 2, 7. "Thou art my Son, whom I have begotten," that is, my right natural one, not only a chosen or named Son; item, Luc. 1, 32. "He shall be called the Son of the Most High."

But of the divine power and works there are many more sayings; just as it is necessary that the same be done and demonstrated more strongly than the name, and not be interpreted and twisted as they do in those sayings. As we have already heard [v. 1], how he says of himself, "If ye believe in God, believe also in me"; item, v. 6: "I am the way, the truth, and the life"; item, v. 9: "He that beholdeth me beholdeth the Father"; and v. 10: "Believest thou not that I am in the Father, and the Father in me?" In which sayings (as St. John does almost everywhere) both things are said of him, that he is truly man and also truly God.

240) For the spirits of the wicked would gladly hear the little song that he said badly, either that he was a pure God, or a pure man. But now the Scripture combines both; as it should be, that one should

4) In the old editions: "Ael".

5) "a" is missing in the Jena.

370 Erl. 49, 1SS-IS4. Interpretations on John the Evangelist. W. VIII, I4S-ISI. 371

Christ gives both works, namely God's and man's, in the same person: and so he makes them into one, so that the words are as of a true man, and yet also as of the right, true God. For when he says, "Believe ye in God," he speaks as if God were alone, and yet immediately says, "Believe ye also in me." There he also sits down by the word "believe," and takes from him 1) the very same Godhead. For if one is to believe in Christ, he must be the true God. So when he says, v. 10, "The words that I speak are not mine, but the Father's," etc., you hear nothing but a man speaking loudly; but that he also says, v. 6, "I am the truth and the life"; item, v. 9, "He that beholdeth me beholdeth the Father"; this cannot be said of him by a man speaking loudly, nor by any angel, nor by any creature, but is actually the word of the divine majesty alone.

241 So also here, when he speaks: "What you will ask the Father in my name, that I will do. Should he not speak thus, if he were pure man: What ye shall ask the Father, that will He do? For, as I said, to give such things as we may ask, as forgiveness of sins and eternal life, belongs to no one but God alone. But now he says. He confesses that he is the true God, boasting not of the name but of the work that no man or angel has ever done, nor will be able to do for eternity. And lest anyone think that such a word had escaped him by chance, or that he had spoken it in a dream, he repeats it again, and confirms it with the same words: "Whatever you ask, that will I do" etc. For the Lord Christ saw that this article would be difficult for human reason, and would be highly and severely challenged by the devil; therefore, he often speaks it with many words and strong proofs of his divine power and majesty.

242. What is it then, that one still salivates against such clear words of God and says: Yes, does he not call himself a God? For if he does not call himself by God's name here

1) "takes to him" that is: he takes for himself.

(which he elsewhere also lets say of him), he nevertheless sets and calls everything that is due to God alone, and is said of him, of which he is to be called and be called God; which, where it would not be so clearly expressed and testified, it would not help, whether he called himself a God in all places. For one would still say like the Arians: he would only be a named God. But now that the definition and the work are there, and thus clearly proven, the name of the deed or the work itself should also follow, so that he is called and is called the true God, even if he is not called so anywhere in Scripture. For he does not want the mere name, without work and deed, to be praised, as the world plays and deceives with false praise of mere names.

243. And even though it should be enough to believe, even though nothing more would be said of Christ, than such a name, the Son of God and God in eternity, and we are not guilty of getting involved with the devil any further, because, as has now been said, God does not play with mere names, but as he calls himself and all things and is called, so it must be true in work and in deed; but still, in defiance of the devil and his scales, he gives us so many sayings in which he praises his divine power and might, and assumes the same honor and majesty and all works that belong to God alone.

244 Therefore we stick to this article of Christ as taught in the Scriptures, that he is called and described as both true God and man, which they themselves must read, sing and preach as a testimony to the truth against themselves. If others do not believe this, and blaspheme against their will, then we let them go with their God, the devil, and yet we will believe it and remain with the text, which they themselves cannot deny, and keep it unchanged and 2) unaltered, along with our faith, in which we say: I believe in Jesus Christ our Lord, the only Son of God, and, of the Virgin Mary, true-born of man, crucified under Pontius Pilate, dead and buried; thus,

2) "and" is missing in the Wittenberg and in the Erlanger.

that 1) the words all mean what they say. For they are not intended to be words of uncertainty, but to establish and confirm our faith clearly and assuredly. Whoever does not want to hear and believe them, we will let him argue and argue as long as he wants, as the devil will give him enough. But we want to be masters enough for such clever ones, so that they do not have to turn their noses up at the Scriptures as they wish; but if they do, let them turn it on their own heads, and let no one overturn this text and these sayings.

245 Let this be said of this text, to establish this article of Christ. This is not only for the purpose of knowing what he is according to his nature and essence, but also for the benefit and fruit of it. For Christ remains for his own person a Lord and God above all things, even though you and I do not believe this, and all the world is ignorant of him: for the sake of your unbelief or blasphemy he becomes no less than he has been from eternity. But for this reason it is necessary that we make use of this article, as all our salvation and happiness is based on it.

246. For if this reason stands, and is grasped by faith, that Christ is both the true Son of God and the true Son of the Virgin in One Person, yet of two different natures, divine in eternity from the Father, and human born of Mary, then I already have everything I am supposed to have, and may no longer flutter with thoughts toward heaven, and inquire what God's will and thoughts are; and I am already above all disputation of the Jews, Turks, pagans and all the world, about God, how to seek and meet Him, or how to serve and please Him, in addition to my own care and fear of heart. For when I hear this article, that this Christ is the one, true, real God, and no other, then I come to the one (of which Christ says Luc. 10, 42) that Mary has mentioned, and shall not be taken away from her. Then I can be sure that I may not look for anything else, nor draw any other thoughts, but look only at this one person, yes, at his hand and mouth, then I can grasp a certain comfort. Otherwise the

1) "that" is missing in the Wittenberg and in the Erlanger.

2) Wittenberger: des.

The heart, swaying and wavering, cannot stop fluttering with its own thoughts and vain inquiries as to what God in heaven thinks of us, until it finally falls into despair, or is ever seduced by the right knowledge of God into idolatry and false worship. As happens to the monks and faithless saints when they paint God after their own hearts, as if he were just as they dream or think of him, and thus make a false god for themselves. For there is no knowledge of Christ; and because Christ is not known in the heart, neither can the Father be known.

247 For our faith is completely in this Christ, as he said above [v. 9]: "He who sees me sees the Father"; and St. Paul Col. 1, 19 [Col. 2, 9] says that in Christ the whole Godhead dwells bodily and completely; so that apart from Him there is no God, and where He is not known, God is never known nor met. The Father and Christ are distinct from one another in person, but in relation to us and in our faith and heart they must be one.

No man can attain such an understanding of this article without being a Christian, and no pope, monk or doctor has ever been able to teach it, as I have not been able to either, although we have read, taught and debated daily about the divine essence and nature. But we have known nothing of the custom taught in Scripture, for we are full of other thoughts, of plates, caps, and our works, and have painted God before us according to them; indeed, in order that we should learn to recognize God in Christ, we have made the dear Savior a judge, and have run from Him to the Virgin Mary and other saints, as intercessors and mediators; item, by our works, masses, monastic life, fasting, and praying, we have sought reconciliation. These are just the thoughts that lead from this article, that it cannot be understood nor used; although one speaks and disputes about it 3) above, but like the blind man about the color.

3) So the Jenaer. Wittenbergers: "the same". Erlanger: "ob man obenhin". That after "man" in the original "probably" or "equally" had been missing, one sifts from the different addition of the Jenaer and Wittenberger.

But he that learneth and understandeth that which is 1) That Christ is both true God and man, from the sayings which we have heard, and shall hereafter hear; as, "He that seeth me seeth the Father;" item, "Believest thou not that I am in the Father, and the Father in me? etc., who can certainly judge from this, and say: I do not want to know or hear any other God, but only look and listen to this Christ. If I now hear him, I already know how I am with God, and must seek nothing more, so that I may have troubled myself beforehand, how I am to reconcile God or become one with him. For in this image all anger and terror disappear, and nothing but grace and comfort shine, and I can now have a right hearty confidence in God, comfort my conscience against all temptation and distress, judge and judge rightly of all kinds of beings and lives, teach and instruct everyone. For since Christ speaks in this way, who is one, undivided person, God and man, it is certain that both God the Father and the Holy Spirit, that is, the whole of God, are also here and speak. Spirit, that is, the whole divine majesty; so that God is completely attached to this person, and you must not seek further nor ask how or where he is to be found or met? What the devil then presents to you with other thoughts, of God's wrath or grace, sin or godliness, etc. you can say against it: Here I have Christ's word, which is spoken by the true God, and no other. For truly there is no other God, and [I] cannot speak otherwise than I hear from this mouth.

Item 250: Here I see the work of the Lord Christ, that he sheds his blood for me, and dies, and rises again, and gives me his baptism and sacrament. All this is truly done by my God. For this is the person, both true' God and man, and of one divine essence with the Father, both One God; and therefore also one speech, or word and work, so that one can and should rightly say: God was crucified and died for me etc. And if there is a God who did not suffer and die for me, I do not want to know about it. For although the per

1) Wittenberg and Erlangen: that.

The Father suffered for me, yet Christ is the very same God, and in One inseparable being with the Father, so that in this Person of God one cannot lack, and again, apart from it, cannot meet any God for our comfort and blessedness.

That the Father may be honored in the Son.

This is a marvelous man with words, so that in the sight of reason and worldly wisdom they sound like the words of a dreamer or a drunkard. But I have not set them, nor any man on earth; and even if we were so wise, and studied them all our lives with all scholars, we could not set them thus. Therefore, though they be foolish in the ears of the wise and prudent, let us be fools with Christ. For those who know and have experienced what they are able to do will certainly not consider them fools; just as I, praise God, have also tested in part what they are able to do and give, as they have often comforted and sustained me, and still do. 2)

Now we have heard in the previous words how he assumes the honor and authority that is due to God alone, and says that he himself will give and do everything that they ask. What then is it that he now says, "That the Father may be honored in the Son"? How then does he transfer honor from himself to the Father? Shouldn't he justly say, according to the natural consequence of the speech: What you ask, that will I do, that I may be honored? To whom does the honor belong more cheaply than to him whose deed and work it is? For it is natural and right that he who does something should be praised. Now he speaks: I will do the work and give what you ask, but the Father shall have the honor. He then changes the words so that he mixes them together, the father and himself. For as he did not exclude the Father in the preceding words, "What ye ask, that will I do," so also herewith, when he says, "that the Father may be honored," he does not exclude himself from the same honor that is to be given to the Father.

2) Wittenberger: hold.

253 But he speaks thus, that this article may be established, how he is truly God with the Father in one, divine essence, yet in a distinct person. He thus divides himself and the Father from one another, and yet brings them together again, and testifies that the Father is another person in the divine essence, and that he is also another person, but still a single, eternal God, of the same works, of the same honor; so that in German it is said nothing else than: What I do, that does the Father, and the Father's honor is my honor etc. Binds thus by such alternation of the words: I will do what you ask, and: "that the Father may be honored", binds both persons, the Father and his, to each other. For by saying, I will do it, he shows that the honor is also rightly due to him; and yet in the following words of his honor he is silent, and gives it to the Father. But if the Father is to have the honor, he must also do the same work that Christ does; and again, if the Father is to have the honor, Christ, as he also does the same work, must have the same honor at the same time as the Father.

254 So from this it is decided that in the divine being there are two distinct persons, but not two or two different natures, but only one divine being and majesty. Summa, the work that I do is the Father's work, so that the Father is honored in the Son (that he does this), and so there is one honor: He who honors the Son because of the works that he does does not honor the Son alone, but in him the Father.

255 What then is meant by the Father being honored in the Son? Nothing else, but that the Father may be known and considered as a gracious and merciful Father, who is not angry with us nor condemns us to hell, but forgives sin and gives us all his grace for the sake of his Son Christ, as has been said enough. This is the right honor, so that God may be honored. For from this arises right trust in the heart, that it has refuge in him, and can call upon him for comfort in all troubles; item, gives thanks for his grace and benefits, confesses and makes known his name and word before everyone, which are the right honors of God.

services that are pleasing to him and by which he is praised. But such things cannot happen unless, as he says, "in the Son" alone, that is, where Christ is thus known and believed, as it is said that through him we learn to see God, and to know his grace and fatherly heart, and to know what we shall certainly be granted and receive from God in his name.

V. 15, 16: If you love me, keep my words. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever.

These are vain words, as of him who wants to depart from them and gives good night, that he comforts and admonishes them, so that they are not frightened or distressed by his departure. As if he should say: I must now leave your sight, therefore I say this to you for the last time, and this should be my valete, that you only are not afraid nor frightened, but believe in me and grasp what I say to you. For I will not leave you without comfort and help, even though you have no help or comfort in the world. Yes, I go to the Father for this very reason, that I may take my power and rule and prove it to you. And though I come from you in the flesh, yet will I send you another Comforter from the Father, who shall be with you always. For I know that you cannot remain in the world without a comforter. Until now I have been your comforter through my bodily presence, of which you have confessed 1) and have been secure and without fear, and still gladly remain with me; but now, when you hear that you are to lose such comfort, you are grieved and distressed. But it shall not hurt you. Only remain my disciples, and hold fast to me, and I will abundantly supply the want. For I will pray the Father himself, and he shall give you the Comforter, which shall abide with you for ever: and the world shall not take him from you, nor the devil, though they be mad and foolish. He shall strengthen you, and make you strong and bold, more than I can do in the flesh, and wiser and more understanding than all the world.

1) "'gefreuet' is missing in the original" (Erlanger Ausgabe). Wittenberger: comforted.

You shall have no lack of comfort, strength, courage, or wisdom.

This is the consolation. But he does not preface it with these words in vain: "If you love me, keep my commandments. For the dear Lord saw that when he would be gone, the game would be up in Christendom, especially among the preachers and teachers, that they would not all remain one, but would set up divisions and bands among themselves. etc. Now he has set aside the whole of Moses for his Christians, and wants to leave us unburdened with the unbearable burden of the law. For it is always this way: where one rules with laws (especially the consciences), there is never an end nor measure to the rules and doings: One law makes a hundred others, and a hundred become a hundred thousand. Therefore I impose nothing else on you," he says, "I ask and desire nothing more than this, that you preach faithfully from me, and let my word and sacrament be commanded to you, and for my sake keep love and unity among yourselves, and suffer with patience what befalls you.

258 These are the short commandments, which are called "my commandments," which I do not interpret unto you otherwise, except ye love me, and do gladly for my sake. For I will not be a Moses, driving you and afflicting you with dread and terror; but I give you such commandments as ye can and shall keep without fail, if ye love me otherwise. For if this is not so, it is in vain that I would command you much, for it is not kept. Therefore only consider this: If you will keep my commandment, that you love me, and consider what I have done for you, that you should love me justly, as I lay down my life and limb for you, and shed my blood for you, then do it for my sake, and remain united and friendly with one another, that you may hold fast to me at the same time with your preaching, and bear one another through love, and not cause divisions and factions. For I have honestly and well deserved it; it is heartily grievous to me, and costs me my life and limb to deliver you. I throw myself under the death and into the devil's jaws, so that I can save the

Take away sin and death from you, destroy hell and the power of the devil, and give you heaven and all that I have, and will gladly bear with you, whether at times you err and fall short, or fall grossly, and are weak and infirm: only that you cleave to me again, and enter into love, forgiving one another also, as I also do toward you, lest love be divided among you.

This exhortation he gives here, but afterwards he will drive them further and stronger than he would have imagined them to be at the last. For he well knew, as I have said, that there would be many of them who would "also boast of his name as Christ's disciples and preachers of the gospel, to whom their own conceit, honor and glory would be dearer than Christ's blood and death, and would not so highly esteem his grace and unspeakable love, and everything, and all that he has done to redeem us, that they should put their enjoyment, honor and power in danger for it, or let it go, or not spout their own art and wisdom, as they would be more interested in being considered clever, wise, learned and praised than in Christ and the pure teaching of the gospel. This already began with Judas, as the head and predecessor; then the false apostles among the Jews, and the same disciples and heretics, each of whom wanted to be the smartest and rule Christianity over the apostles and their true disciples; until at the end there were almost as many wise men and masters as parishes and churches 1); and the longer Christianity stood, the angrier and angrier it became, down to the last basic soup of the papacy, since Christ with his word was completely forgotten and extinguished, and this admonition could no longer find a place.

V. 16. And I will ask the Father.

If you therefore keep my commandments, living in unity and brotherhood, feeling that you love me, you must consider that the devil will befall you, the world will become hostile to you, and all plagues and sorrows will befall you,

1) Jenaer: Church game.

In addition, the false Christians and the mobs will prove all kinds of evil treachery for your love. But do not let this deter you, but only continue and remain in my love, there shall be no need, you shall not be abandoned. For I will not sit idle in heaven and forget you, but will do nothing else, but be your dear priest and mediator, asking and pleading with the Father for you, that he may give you the Holy Spirit, who shall comfort, strengthen and sustain you in all troubles, so that you may remain in my love and cheerfully endure everything that befalls you for my sake.

But how do these words: "I will ask the Father" etc. rhyme with what he said above [v. 13]: "What you ask in my name, that will I do", so that he shows that he is the true God and wants to give what they desire from him. But here he says that he wants to ask the Father to give them a comforter etc. How can such a thing be said of one who is truly God, that he should ask something of another? For this does not belong to God, that he is subject to another and must take something from him, but that he himself is able to do, give and do everything.

Therefore, when the clever reason and sharp heads hear such words, said by Christ, they quickly go: Oh, these are not God's words, but the words of a loud man; for if he were God, he would have to say: I will send you the Comforter etc. So they want to lead the Holy Spirit to the school, and therefore they cleverly use their grammatica and logica, and teach us: The word "ask" does not belong to God; therefore he cannot be God etc. And after that, with the rhetoric, they strike out such things, and make up that the Holy Spirit must be a child, yes, a fool, who does not know how to speak. And how he does it and speaks it, it must not be right; can blame and master it all. But they are not so pious as to hold the sayings against one another, but they pinch a piece here and a piece there, and where they have a word or two, they fall upon it, making a noise before the people's eyes, that they should not see what the Scripture says more and more. Yes, if this should be valid, that one word should be

If I wanted to tear one or two passages out of a whole text and leave aside what is written before or after it, or what is said elsewhere in Scripture, I could interpret and turn all Scripture and speech as I wished.

263 But it is said: "Look at this text in its entirety, both with what follows and what goes before, and you will find that Christ speaks both the Word of God and the Word of man. From this it is powerfully proved, as our doctrine and faith hold, that he is both truly man and also truly God. For how can this be understood in the same speech and words, that he should speak at the same time as a god and as a man? because they are two different natures. If he spoke everywhere as God, one could not prove that he was a true man; but if he spoke everywhere as a man, one would not realize that he was also a true God. Therefore he must mix it up, and take other times and words that belong to the divine nature, and others that belong to the human nature; and yet the one person of both speaks, sometimes as if he were pure God, sometimes as a pure man. For since he is both God and man in one person, why should he not also speak of him without distinction, both this and that? Here, however, he soon brings both words and sayings together in one sermon. For the same one who just before [v. 13] says: "What you ask, that will I do", the same one also says here: "I will ask the Father" etc. That this article may be certain and clear, that in this Person, Christ, there is neither pure divinity nor pure humanity, but both, divine and human nature, are inseparable in One Person.

For as we have said above [§254 ff.] we have said enough that in the divine nature, Christ and the Father, there are two distinct persons, so also here, if we say of Christ, we must also teach clearly that he is one person, and yet there are two distinct natures, namely, divine and human; and again, just as above the nature or divine essence is united in the Father and Christ, so here the person in Christ remains undivided, so that both the human and divine natures are ascribed attributes to the whole person, and

says of him: The man Christ, born of the Virgin, is omnipotent, and does all that we ask; yet not because of the human, but because of the divine nature; not that he is born of the mother, but that he is the Son of God. So again, Christ the Son of God asks the Father etc. not according to the divine nature or essence, according to which he is omnipotent like the Father, but because he is truly man and the Son of Mary; so that the words are drawn together and compared according to the unity of the person, so that the natures are always distinguished, and yet the person remains undivided etc.

Since he is therefore believed to be one person, God and man, it behooves us to speak of him in the same way, as both natures demand, that some words indicate the human, 1) but some the divine nature; that one may see what he speaks according to the human nature, and also according to the divine. For if these things be not perceived and rightly discerned, there must follow many a heresy, as there were in times past, when some said, He is not truly God; and some, He is not truly man. For they were not able to distinguish clearly between the two natures of the two kinds of speech. For He has often spoken in a way that the least man on earth should hardly speak; when He says, "I have come, not to be served, but to serve." There he even makes himself a servant among all men, although he is the true God and Lord of all creatures, whom everyone should serve and worship; item, in the 41st Psalm, v. 5, he makes himself a sinner, and says: he is punished because of sin; which cannot be according to the divine nature. Again, when no angel nor creature should speak, he often speaks with the high majesty of the Word, and yet in the least weak form and shape, as he walked on earth; as John 6:62: "How if you see the Son of Man ascending to where he was before?"

266 Yes, everything that the Scriptures speak of Christ, they speak in such a way that they describe the whole person.

1) In the original: "human word". Instead of "word", which is an accidental repetition of the just preceding "word", the Wittenberg inserted "nature".

as if both God and man were one and the same being, and often the words are confused in such a way that both are said of every nature for the sake of personal unity, which is called communicationem idiomatum, that one may say: The man Christ is God's eternal Son, through whom all creatures were created, and a Lord of heaven and earth etc. Again, Christ, the Son of God, that is, the person who is truly God, was conceived and born of the Virgin Mary, suffered under Pontius Pilate, was crucified and died; item, the Son of God sits at table with tax collectors and sinners, washes the disciples' feet. This he does not do according to the divine nature; but still, because the same person does this, it is rightly said that God's Son does this. Thus Paul says 1 Cor. 2, 8: "If they had known it, they would not have crucified the Lord of glory 2)" etc., and Christ Himself Joh. 6, 62: "How, when ye shall see the Son of man ascended before him?" This is actually said of the divine nature, which alone has been with the Father from eternity; and yet is also said of the person, as truly man.

267 And summa, what this person, Christ, speaks and does, both true God and true man speak and do, so that all his words and works always remain on the whole person, and are not thus torn apart from each other, as if he were not true God, or not true man, but so that the nature is recognized and believed differently. For if one wants to speak of them actually and differently, one must say: God is a different nature than man; and the human nature is not from eternity, like the divine; so the divine is not born in time, nor has it died, like the human, and yet they are both mixed together in the person, so that it is One Christ, and of him it may be said: Man is God; and man is he who created all things.

268. just as in a natural, clean human being, body and soul are two different things.

2) In the Wittenberg is added here: "or glory".

The two natures are one person or one man, and both nature, work, and office are said of the whole man. For thus is every man spoken of: Man eats and drinks, feeds, sleeps, wakes, walks and stands, works, etc., which he does not do according to the soul, but only the body, and yet is said of the whole person, who has body and soul. For he is a man, not of the body alone, but both of the body and of the soul. Again, it is also said of him: Man thinks, writes poetry, learns. For according to reason or soul he can become a teacher or master, judge, counselor, ruler, which the body, nor the limb of the body, gives him. And yet one says, "This is a skilful head, sensible, learned, wise, eloquent, artistic. Thus it is said of a woman, "The mother bears, gives birth to, or nurses the child," although she is not called a mother by her soul, but only by her body; yet this is given to the whole female person. Item, if one strikes a man before the head, one says: This one has struck Hansen or Greta. Thus, if a limb is injured or wounded, it is called the whole person wounded.

269 I say this for the sake of a rough comparison, so that it may be understood how in the person of Christ the two natures must be divided differently, and yet the person must be left whole and 1) unseparated, so that what Christ speaks and does, both God and man have spoken and done, and yet each according to the One nature. Whoever keeps such a distinction can safely and rightly drive, so that he will not be misled by the heretics' erroneous thoughts, which come solely from the fact that they do not rightly join together what belongs together and is one, or do not rightly separate and divide from one another what should be distinguished.

270. Therefore, we are to stick to the Scripture speech and word, and keep and confess the article thus, that this Christ is true God, through whom all things were created and exist; and again, the same Christ, Son of God, is born of the virgin and dies on the cross etc. Item, the mother

1) "and" is missing in the Wittenberg and in the Erlanger.

Mary does not bear, give birth to, suckle and nourish man alone, or flesh and blood, for that would be a separate person; but she bears and nourishes a Son, who is the Son of God. Therefore, she is not only called the mother of man, but also the mother of God. Just as the ancient fathers taught this against the Nestorians, who wanted to make a point that Mary should not be called the Mother of God, and did not want to say that she had given birth to the Son of God.

271) Against this we must say how our faith is: I believe in Jesus Christ, the only Son of God the Father, our Lord, born of Mary the Virgin, suffered, crucified and died, etc. always the same only Son of God, our Lord; that it is truly said: Mary is the true mother of the right true God; and the Jews have crucified not only the Son of man, but also the true Son of God. For I do not want 2) such a Christ, in whom I should believe and call as my Savior, who is a true man; otherwise I lead to the devil. For pure flesh and blood could not blot out sin, reconcile God and take away his wrath, overcome and destroy death and hell, nor give eternal life. Item, because the angels in heaven worship Him and call Him their Lord, lying in the manger, as they say to the shepherds Luc. 2, 11: "To you is born the Savior, who is 3) Christ the Lord" etc., so He must be true God. For the angels do not worship mere flesh or human nature, therefore both God and man must be with each other in this person; and when one calls Christ, one calls an undivided person, who is both God and man, so that whoever sees, hears, or meets Christ with the faith of the heart, certainly does not meet man alone, but the true God, so that one does not leave God sitting idly up in heaven among the angels, but down here, lying in the manger and in the bosom of the mother. And summa, where this person is met, that there certainly the divine majesty is met.

272 This is for the purpose, as is often said, that we can fight against the devil.

2) Wittenberger: "will and desire".

3) "which is" is missing in the Erlanger.

and overcome him in the throes of death and other hardships when he terrifies us with sin and hell. For if he were to accuse me of seeing Christ as a righteous man, crucified and dead for me, I would be lost; but if I attach the treasure and the weight to the fact that Christ, both true God and man, died for me, etc. that weighs and beats far above all sin, death, hell and all sorrow and heartache. For when I know that he who is truly God suffered and died for me; and again, that same true man rose from the dead, ascended to heaven, etc., then I can certainly conclude that my sin and death through him has been redeemed and overcome, and now there is no wrath nor disfavor with God against me, because in this person I see and hear nothing but a vain sign and work of grace.

273 Behold, therefore, learn to understand this article, that this person of Christ may be wholly retained, and the work of both natures may be intertwined, although the natures are distinct. For according to the divine nature, he was not born of man, nor was anything taken from the virgin. And it is true that God is the Creator, but man is a creature; but here they are joined together in One Person, and are now called God and man One Christ; that Mary bore a Son, and the Jews crucified such a Person, who is God and man. Otherwise, if he were only man (as other saints), he would not be able, with all his holiness, blood and death, to take away one sin from us, or to extinguish one drop of the infernal fire.

This is our art, doctrine, and consolation from the Scriptures which we have from Christ, though it is regarded as mere foolishness in the sight of the world and of sharp reason. But let others be wise in their God's, the devil's, name, and have heartache with their untimely grammatica and rhetorica, if they want to master the Scriptures with it and tear them apart, or ever make them void. They are poor grammarians who want to speak and judge these high things from their art. Other people belong to them than these 1) Vocabulists and

1) Erlanger: such.

Grammarians, that is, who have often wrestled and devoured with sin and death, or bitten and fought with the devil. Let them teach their rule, how to speak Latin rightly, and interpret their poets, jurists, medicos, and there be wise and learned, as in their craft; but of these things we will have none to judge, for they have tried and experienced what force this article has.

They are morose, unhappy spirits, who have never been in any battle, nor tasted anything of spiritual things, and yet want to be masters of the Scriptures out of their heads, and judge such high things. Just as they do in other matters, with baptism, the gospel, and the sacrament. Water is water, they say, bread is bread! What can such things help the soul? What is it more that the preacher says, but a perishable breath etc.? They think they have shown great skill in bringing forth such things from their children's school, that water is not called fire. But if they had ever experienced baptism, sacrament, and the power and effect of the oral word, they would keep their mouths shut.

I have, praise God, experienced a little what this article is and is able to do, and have preserved it before other spirits, who are more learned and wiser in the smallest finger than all such grammarians, and have also experienced that this article has remained for over a thousand years against all the pointed heads and devils in hell who have opposed it; it shall also remain well before all. Therefore let us do the Holy Spirit so much honor that he may be more learned and wiser than we with our childish art, and keep this article pure and true according to the Scriptures.

And he shall give you another Comforter, that he may abide with you for ever.

He speaks all this for the greater and greater comfort of his beloved Christians, so that they will not be so frightened or despondent at what they will encounter after his bodily departure, because he shows enough how they will fare, namely, that they are set on earth to endure, not only the world, which hates and despises them, but also the world, which hates and despises them.

They not only follow the devil and put on all kinds of heartaches, but also the devil and their own heart and conscience, which feels its sin and weakness, and everywhere they are so miserable and forsaken in the world that they find no comfort anywhere, and would even have to despair, both in the world and on their behalf, if they were not especially sustained by strong divine comfort from heaven. The world lives freely and securely, without fear and terror, respects neither God's wrath nor mercy, and has no need of comfort; but this poor little group, who are called and baptized to believe in Christ and remain with him, are in great need of a comforter to strengthen and sustain them, so that they can bear and endure such things.

Therefore, because I am now departing from you (he says) and can no longer be visibly with you, and now it will come about that you will have to suffer, I still do not want to leave you so that you should be abandoned and without comfort. Until now you have had joy and comfort in me, but that has only been a temporal and physical comfort, which would have to end without that. For I cannot be with you forever like this, if I am to come to my glory in another way and spread my kingdom through you. So that this may happen soon, I must die and go to heaven, leaving you behind me. But you shall not be forsaken for this reason, but shall have the consolation that I will ask of the Father and create for you another Comforter, who will not, like me, be with you only for a time, but will remain with you forever, and comfort you much more than I have done through my bodily presence. And this shall begin as soon as after my death and resurrection, and not cease until I take you to myself etc.

279 So now he begins to preach about the Holy Spirit, who was to be given to Christianity, and by whom it was to be preserved until the last day. And here it is especially to be noted how the Lord Christ speaks so kindly and comfortingly to all poor, sorrowful hearts and fearful, stupid consciences, and shows us how we may rightly know the Holy Spirit and receive His consolation.

that they should be. For with this he looks askance at everything that would frighten Christians and cause them to mourn, as if to say, "I know that the world, the devil and your own conscience will frighten and afflict you, but do not be afraid, for you should know that I will not frighten you nor afflict you, nor will my Father, but whoever does it, whether he bears my name or the Father's, it is surely the devil.

280 For here it is determined that he will pray to the Father, and so pray, that he will not terrify us, nor cast us into hell; but that he will give another Comforter, and such a Comforter as is with us for ever, and will do nothing for us, but strengthen and comfort us without ceasing. Now there is no doubt that the Lord Christ's prayer is certainly heard, and the Father does everything that he asks of him; therefore it does not have to be God's will and opinion that wants to frighten and afflict us. For Christ does not do it, as he proves both with words and works everywhere. Neither does the Father, who has one heart and will with Christ. Neither does the Holy Spirit, for he is and should be called (as Christ calls and paints him here) a Comforter. Now everyone understands what this word means, comfort and comforter; that one cannot shrink from it or be afraid of it, but it is the very thing that a miserable heart desires most of all.

Therefore we must come to know and believe the Holy Spirit as he models and describes him to us, namely, that he is not a spirit of wrath and terror, but a spirit of grace and consolation, and thus the whole Godhead shows vain consolation, that both the Father wants to comfort, for he gives the Holy Spirit, the Son comforts, for he asks for it; and the Holy Spirit himself is to be the Comforter. Therefore here is ever no wrath, gloom nor terror over the Christians, but vain kindly laughter and sweet consolation in heaven and on earth. Why this? Because you have enough executioners and masters of the stocks to frighten and torment you, and because you believe in me, preach about me and confess me. The devil will not let you rest with his terrors and plagues, and the world will come to an end.

and take you by the head, murdering one and chasing the other out to the country, so that you will have devils enough, even without all the devils and torments of hell; and your own heart and conscience, which lies there and groans, "Woe is me, a poor sinner, and I have not lived and done what a Christian should do! I will not give you such things, nor ask for them, but that an everlasting Comforter may be given to you, which shall be the Holy Spirit Himself, who shall be able to strengthen and help you in all your mourning, anguish, and distress, that you may overcome it, and be delivered from it.

282 You should certainly pray to the Father and to me, and expect that when you, as Christians who believe in me and hold fast to me, suffer or are challenged, whether by the devil or by your conscience, the Holy Spirit will be your comforter, saying into your heart, "Be undaunted and do not fear, for you have been baptized and believe in Christ. Spirit will be your comforter, and thus speak into your heart: Be fearless, and do not be afraid, for you have been baptized, and believe in Christ; therefore you must not be afraid, neither of the devil with all his angels in hell, nor of your own thoughts, and worry how you are with God, but do not think otherwise than how God's wrath and all hell are extinguished. As it is in truth for those who believe, even though they still feel sin and weakness. For this is the very reason the Comforter is promised and sent, that he should comfort them against such terror and fear.

283 Thou shalt not be afraid of the world, of tyrants, or of any who would take from thee honor and goods, and the neck thereof, for Christ's sake. For though they take all these things from thee, yet here thou hast much more treasure, which the devil and the world shall never take from thee; and because thou hast this Comforter, together with the Father and Christ, thou hast all that thou shalt desire. Therefore only confidently puff up your heart, and defiantly despise everything that looks at you, and say: Now I will be undaunted, if the devil and all the world were much more wicked.

So let the Christians be skillful, to whom also this alone is preached. To the rest of the rough, nefarious crowd, who do not respect God's word, or who knowingly persecute it, and are sure of it, it would be better for them to have

They are afraid and flee from a rustling leaf, as the Scripture says and proclaims will happen to them one day. For it is always the case that those who should fear and be afraid, yes, nothing but weeping and wailing, are cheerful and of good cheer, and do not let anything be contested that is threatened against them by God's wrath, yes, they mock and laugh at it in the most derisive way; but again, those who should be cheerful and have no cause to fear and be afraid, they feel the terror the most, and can never be comforted enough etc. Therefore he has to wake them up and always make such a promise: Only hold fast to me with faith and confession, and remain my dear disciples, and there will be no need, I will provide you with comfort enough; be it sin, death, hell, the devil, the world, then I will be with you, with the Holy Spirit, who will be comfort enough for you.

If I know that both Christ and the Father, together with the Holy Spirit, comfort me so warmly, what will I ask for that the devil is angry with me? If he will not cease from wrath and terror, I say, let him go down from the wall, or put him in his downwad, 1) and hang it upon his neck. For what should I fear, if I have this Lord, who promises me, 2) if I believe in him, that I shall have the Holy Spirit with me as my Helper and Comforter, and with him also the Father and the Son, because the Father himself sends and gives this Comforter, the Son asks, the Holy Spirit comes? Because the Father, Son and Holy Spirit want to be praised, recognized and honored as the ones who comfort me, all angels and creatures must laugh at this, or, if they do not want to laugh, they must be angry in vain: That when all the world and devils are angry and sour, yea, death and hell want to devour me, that I may cheerfully despise it, yea, mock and defy it, and thus make a change, that what wants to grieve and frighten me, must become great joy and comfort, yea, everything must become sugar and malvasia.

286 For what is the devil, death, and all the

1) "Niederwad" is probably as much as "Bruch" - pants. Cf. Tischreden, Cap. 24, s SS. Walch, St. Louis edition, vol. XXII, 734.

2) Wittenberger: says.

things, against the eternal, almighty Majesty, God the Father, Son and Holy Spirit, who at the same time are and will be called our Comforter? For if he who is sent is called a Comforter, then both he who sends him and he through whom he is sent must be the same Comforter, so that surely there is no other God but a Comforter; and whoever wants to know God from now on and call him by his right name, let him be called a Comforter; or, as Paul Rom. 15:5. Let him be called a "God of comfort" to those who are afraid and have no other comfort, so that they may have no other thought of God than that he is a comforter of the miserable and the afflicted, and both the devil, who is threatening with God's wrath and hell, and their own heart lie, saying, "You are a false lying spirit," and to their heart, "You are a false, unintelligent heart. Just as the prophet David saith Psalm 42:6, 12: "Why art thou grieved, 1) my soul? etc. and why art thou so sad?" etc. As if he should say, "Why do you afflict me without a cause?" and turns around quickly from sadness, takes comfort, and says, "Wait on God, for I will thank him to help me with his gracious face." Thy thoughts (he wants to say) are lies and false, for thou makest me of God a terrible judge or stickmaster, who yet is a kind father and comforting Lord. Go with your anger and terror to the godless tyrants and others who are safe there and do not ask anything about God; there you belong, and leave me unconvinced, for I believe in my Lord Christ, who died for me and rose again, and who asks and sends me the Holy Spirit and Comforter from the Father, both of them. Therefore, be undaunted, let it go as it may; even if it all falls in one heap, and thunder and lightning strike, let it fall, tear and break, where my Lord and God remains, there I also remain.

But blessed is he who knows and can do this. For there is still a lack of it. For the devil is still too powerful with us, the world is too strong, and we see so many obstacles and troubles before our eyes that we forget about them and cannot grasp the fact that God will bring us comfort in the

1) "you" is missing in the Erlanger.

heart. For we feel only that which grieves us; this is so strong, and occupies man so completely, that he cannot remember these words. Therefore it is called an art for the Christians, who should learn to rise above all terror and mourning, fear and woe, and say, like the prophet: "Why are you so sad? etc. The feeling and sorrow is there, I know it well (says Christ), and for this very reason I tell you beforehand, that you should not follow such feeling, nor believe your thoughts, but my word. For I will pray the Father, and he by my petition shall surely give you the Holy Ghost to comfort you: and ye may be sure that I love you; even so the Father, and the Holy Ghost which is sent.

Yes, your heart says against it: You have not lived rightly, and are full of sin. That is, alas, all too true. What then? Oh, you must go to hell, says the devil. No, God does not want that; there go the devil and the evil world. For my Lord Christ says no, that the Father will not be angry with me, but will give the Comforter, and he will come to me as he asks; and so they are of one mind, that they will not frighten me nor grieve me, much less cast me out and condemn me, but will comfort me and make me blessed.

See, this is why the Lord Christ takes care of His Christians so faithfully and diligently, and would gladly imagine 2) that they would have comfort enough, and that they would come to know both His and the Father's heart and mind, that He would not be otherwise disposed toward them, nor would He want them to be otherwise, than that they should be comforted, and that the work and ministry of the Holy Spirit, for which He is sent by the Father, is nothing else than that He comforts them and calls them to be fearless. And if they are comforted by God's word, that they may regard and accept it as such, that such comfort certainly comes from the Holy Spirit, and that both God the Father's and the Lord Christ's consolation fei.

290 This is now rightly taught of the Holy Spirit, that he is called a "Comforter", and

2) "wohl" is missing in the Wittenberg and in the Erlanger.

This is his nature, office, and attribute. For of his divine nature or substantia we will not now sharply dispute, as the word "Comforter" is a personal word; to this belongs that he is a distinct person. For because he says, "The Father shall send you another Comforter," he shows that he is a distinct person, not the Father nor the Son. But that he is also God, or in one being with the Father and the Son, we shall see further in chapter 15. Now it is enough to learn from this and to notice that he is called a comforter, and this for our sake. For for his Godhead he is with the Father and the Son in an undivided divine essence; but to us he is called a Comforter, so that this name is no other, neither a revelation nor a knowledge of what is to be thought of the Holy Spirit, namely, that he is a Comforter. But "Comforter" does not mean Moses or a lawyer, who frightens with devil, death and hell, but who makes a sorrowful heart laugh and rejoice against God, and means you to be of good cheer, when sin is forgiven, death is strangled, heaven is open, and God laughs at you.

Whoever could grasp this definition would already have won, and would find and see nothing but vain consolation and joy in heaven and earth. For since the Father sends this Comforter, and Christ asks for it, it will certainly not be done out of anger, but must flow from genuine fatherly and heartfelt love. Therefore a Christian should learn here with diligence to make this title or name of the Holy Spirit useful to him, that he may be a Comforter, and that we may be the afflicted and the stupid whom he is to comfort. As he is then called the Comforter of all the wretched, not of us only, but of all that are in the whole world. As he also says here that he is to be such a comforter, abiding forever with Christendom.

Just as in the world there always remains vain hatred, persecution, trouble, and all kinds of misfortune, so that a Christian must finally grow weary and tremble; as it has often happened to me that the devil has so examined me through the world and my conscience that my breath and life have become too short. How he now does not cease nor desist from

and make us weary with sin and death, so let not the Holy Spirit cease to comfort the heart against it and to inspire courage, so that we may overcome such things and say (as the prophet David says in Ps. 118:17): "Now I will live, and not die," when I have felt more than a thousand deaths. I still want to be righteous and holy before God, when I feel all the sin of the world upon me. I still want to go to heaven and be blessed, if you open your infernal dragon much wider. For my Lord Christ is not my enemy, nor the Father, nor the Holy Spirit, because they all contribute at the same time that I may have the consolation which the Father sends, the Son asks, the Holy Spirit himself brings.

293 Let the Christians do this for their consolation forever, against all the confidence, fear and dread that they feel and see, so that they do not look at it, but keep this word, in which the Lord promises to send them the Comforter, and has already done so, and is still doing so, until the end of the world.

294 But it is also necessary to practice and become accustomed to it. For it is well preached and heard, but the flesh is too disobedient that it will not let the heart receive it. And the evil habit helps greatly, because we are made to think of both Christ and the Father as a terrible judge and tyrant, and the Holy Spirit as a worker, and we are not taught otherwise than that we should reconcile him by our work. Thus the nature, which without this is inclined, and such a habit has been beaten together, and from it has become a twofold nature, that this doctrine of consolation can hardly stick with us, and the mud has gone through so deeply and so completely that it cannot even be swept out, and always remains more of terror (also against God Himself) than of consolation.

Therefore, we must always fight against it, and learn from it that we may nevertheless begin to feel a taste of this comfort, and learn to have a right, heartfelt confidence in God. Until now, the names Father, Son and Holy Spirit have been used under the papacy.

1) Erlanger: to.

and have much investigated and discussed the divine essence, but have had only the shells of it; no one has experienced the use and benefit of it, so that one could have known it to comfort oneself. Therefore, let us thank God for it, and diligently keep the doctrine, and fight against our nature and shameful habit, which alone is inclined to sorrow, mourning and grief, as the world is inclined to security and presumption.

296. Therefore Christ also speaks in this way, to show that he does not preach to the world, nor to those who are previously joyful and secure in their being, but to those who are challenged and afflicted, both by themselves and the devil, together with the world, that they too may lift up their hearts and be joyful, and not follow their thoughts, but his word, that he, as our mediator and bishop, will always pray, and the Father, according to his request, will give us, and the Holy Spirit himself will come and be with us forever with his comfort. Since we know that God Himself and all the angels laugh with us, what are we afraid of? Shall we be afraid of our own star? 1) We have no cause to fear or mourn, but only to rejoice and be glad against the world, the devil and all evil, if only we could believe it. This is the first part of this sermon, about the Holy Spirit. Now follow on from this:

V. 17: The spirit of truth, which the world cannot receive, for it neither sees nor knows it.

297 Not only is the Holy Spirit a comforter who makes Christians defiant and courageous against all kinds of terrors, but he is also a "spirit of truth," that is, a true, certain spirit who does not stray nor lack. For this also belongs to it, that they become bold and fearless. For there must not be such a foolish 2) mind, thirst and defiance, as there is of the foolish men of war.

1) In the old editions: "Shall we fear for our own star?" Perhaps it is as much as "to be afraid of his scheme," which we find in a similar context in the interpretation of the 111th Psalm. Walch, old edition, vol. V, 1574,? 63 to end.

2) "stupid" here as much as: wrong.

and daredevils who joyfully tread against the swords, spears and rifles. This is also a joyfulness, but a false comfort and defiance, for it relies either on its own strength or on vain honor and glory. Therefore there is a spirit, but not a real true spirit.

For the evil spirit can also blow people out, make them bold and courageous, as can be seen in his tyrants and mobs, who are too joyful and defiant; but it is not the courage and defiance that is right and good in the sight of God. But Christ promises to give us a spirit that will make us so courageous that it will be called a godly, holy courage and defiance; therefore it should be called a righteous, true comfort and courage, which is not false, nor vain, nor defiant of what is uncertain, but basically righteous and relying on such a thing as is not lacking nor faithful.

The world has its defiance and. Courage, when it has bags and chests full; there is 3) such pride and defiance that the devil could not perish with a rich peasant. Another defies his nobility and power, favor and honor among the people. If someone is clever or 4) wise, he defies on his head, and tears through with it, so that no one can resist him, and no one wants to give way to the other, who has more power, honor, art, money or goods. But if you look at it right, it is nothing but a fool's or child's defiance, which has no endurance.

The consolation and defiance of Christianity (as the Holy Spirit makes it) should be that it may be constant and for a right reason, and that it may please God and His angels from the heart. Just as one reads of the holy martyrs, how they defied tyrants, torture and suffering; as also the young virgins, Agnes and Agatha, who, when they went to prison and to death, were so confident and joyful that they let themselves be thought, and also boasted, that they went to the wedding. Dear daughter, if you can do the art of going to prison and being beheaded, if you have gone to the dance, then there must truly be a different heart, mind and soul.

3) Wittenberger: is a.

4) Wittenberg and Erlangen: and.

Courage, because the world has it, which can destroy life and limb, nobility and friendship, and all that the world has, and on which it defies, so that such courage must surely be the work of the Holy Spirit alone, and the heartfelt favor of the heavenly Father, where there is such a heart, which will surely and firmly lock, and remain on it: I will not forsake the Lord Christ; let him therefore be angry who will not laugh, but for his sake cheerfully suffer what I can.

301 And is called a godly, or Holy Spirit defiance and arrogance. For it does not grow in blood and flesh, as can be seen in those who fall away from or deny the gospel out of fear. Thus the world is neither able to have nor to give such courage. For its defiance stands and goes no further than what it sees, good, favor, great honor; and where that ceases, where it defies (as it must all cease), then courage also ceases, and there is nothing left but despair.

(302) But Christians have nothing to rely upon but Christ their Lord and God, that they should forsake all things for his sake, saying, Before I deny or forsake my Christ, I will forsake my neck and belly, my honor and estate, my house and court, my wife and child, and all things. Therefore such courage cannot be false nor deceive, but must be righteous and sure. For he does not take comfort in any temporal or perishable thing on earth, because he wants to do and suffer such things, but holds only on to the Lord Christ, who was crucified and died for us. Therefore he must certainly say to him, as he promises here, "Because you confess me, you have the advantage and this comfort and glory, that such defiance 1) and pride shall certainly not deceive you; therefore he is called a spirit of truth. All other defiance and pride is a spirit of lies, or a false spirit that cannot please God. But what a Christian does and suffers in faith in the Lord Christ is true and righteous, and is called right and well done, and can truthfully and cheerfully boast that it pleases God and all the angels; and 2) is certain of things, that he will not be deceived.

1) Jenaer: Consolation.

2) "and" is missing in the Wittenberger.

Fear neither devil nor world, nor be terrified of any dread or terror.

Therefore let it be no small comfort to thee. For there is nothing on earth that can so comfort in adversity as when the heart is certain of its own affairs. For where it is uncertain and doubts, it cannot maintain courage and 3) defiance. But here the consolation is certain: What I suffer, I suffer not because of 4) my evil, or for the sake of a worldly thing, that I hoped for good or honor and praise from it; but it is no other thing that is put before me, but that I believe in the Lord Christ, and will confess his word.

304 For what have our tyrants now, who afflict and chase away their poor people, to bring up against them? For none of them can say that they are hostile to us because of public sin and vice (which they can very well overlook and excuse in them and in their crowd), or that we have taken anything from them, stolen or robbed them, or that we have done anything else wrong, but must say that they have much good from us and enjoy our gospel well. Why then are they so murderously hostile to us? Only because we hold to this doctrine, and stand on the fact that we are not saved by our own work, monasticism, masses, and holy service, but only through this Christ. There you will find truth and righteousness, and a certain heart and courage, so that we do not teach or live unjustly or falsely. Who then will fear or despair, because he is sure that they can attribute nothing else to us, but that we believe and teach the very thing that the children also pray in their creed, namely, this principal thing, that we are saved through Christ?

(305) Therefore I cannot be terrified or afraid of such, but must despise them, saying, Go away, and be only wicked; if ye will not laugh in God's name, be angry in all your lords' names; and the more wickedly ye do it, and rage with wrath and malice, the more I will be merry and laugh. For I know of a certainty, even from their own confession, that they do not afflict us for any other cause, than that we should have the

3) Erlanger: still.

4) Wittenberg and Erlangen: um.

5) Erlanger: "und wollet".

Preach the gospel. Because these things happen to us for Christ's sake alone, he also gives the Spirit (as he promised), who does not deceive, but is righteous and endures forever before God and everyone.

306. So we have the comforting assurance and certain defiance that what we (as Christians) speak, do and suffer must be truth and from the spirit of truth; And again, everything that is done and spoken, preached and done contrary to this must be false and lies before God, no matter how great the pretense and pretense, as if it were pure truth, the greatest holiness and spirituality, and the world fights with all its might to maintain this, and blasphemes and rages against us in the most horrible way. For our doctrine and actions are not based on ourselves, nor are they about us, but all about this Lord Christ, from whom we have everything, and for whose sake we preach, live and suffer. Since all this is done for his sake, let him also take care of it, who says he will bring it forth, and give it the spirit or courage to stand; and what he does through his Christianity, let it be pure truth and certainty.

Whom the world cannot receive, for it neither beholds Him nor knows Him.

This is also part of the consolation of Christianity. For when they look around into the wide world, because there are innumerable others who despise, blaspheme and persecute our doctrine, and not bad, lowly people, but mostly the most knowledgeable, most learned, most powerful, and also those who want to be the most pious and most holy; this pushes a weak heart before the head, so that it begins to think: Should such great people all at once err, and everything be wrong and condemned, what they do and say, set and conclude? Against this, he hereby makes the judgment clear and concise, that we should be certain that it cannot be otherwise, and concludes that they cannot understand it, nor can they wait or hope that the great multitude, which are the greatest, noblest, best, and the right core of the world, should have the truth.

308 That is to say, strongly condemned, and everything made into lies, which the world boasts of for lukewarm

ter truth. What shall I say much, he says, they cannot and may not have the spirit of truth, but are of the devil's lying spirit, though they boast much and great, and cry: Here is the church, God's Word and Spirit, holy fathers and concilia etc. For if they boast long, they boast against me; and though they confess and boast the faith of Christ with their mouths, yet they deny it (as St. Paul says [Titus 1:16]) in substance and in deed. For the work shows that they are lying, because they do not want to suffer that he alone is our only mediator before God, and that he alone saves from sin and death, and that our work and deeds are not able to do this. For against this they have their doctrine of the sacrifice of the Mass, monasticism, holy intercession, and want to preserve and defend it by force.

309 What would be confessed, if I would accept and praise a prince as my lord, and yet not hear his letter and seal, or not suffer his command, but, notwithstanding, say against it and do what I would? That would be a fine magistrate for me, who would sit there in the principality and say: I am the prince's subject, and consider him my lord; but what he calls me, that I will leave. No, dear man, it is not so, that you would do what you please, and let what I call you, and yet say that it is your lord's command. Let the devil suffer that from you. So these read the Bible, pray the Lord's Prayer, profess faith, praise the Holy Spirit, but it is all false and lies, because they do not have Him and do not know Him, because they do not want to accept His teaching and preaching.

What is the cause of such a difference that they do not also have the Holy Spirit? What are we better than they? Are they not pious and holy enough? Do they not do many good works? What is lacking in them that they should not receive nor know the same Spirit? Nothing else, but (as it is said) that we accept this man (the Lord Christ), and believe that we are absolved of sins and saved by his blood alone, and have a gracious God.

1) Wittenberger: pure.

have and keep; and will not hear from anyone else what can be called that sins should be taken away, and God's grace remain with us. This they will not and cannot do. For it is impossible, he says, that they should receive him.

This means that in one word the great splendid glory of the pope and his cardinals and bishops, who cry out: what their conciliation sets and concludes must be kept and believed, because they have the Holy Spirit and cannot err, is strongly and powerfully struck down. etc. For Christ here speaks a very dry and clear no to this, and teaches us to freely judge and conclude (according to his word and judgment) about all things, that it is not the truth of the Holy Spirit, but the lies of the devil; because it is publicly seen and known that their doctrine does not rhyme with the Gospel, but is contrary to Christ and the faith, and is based on the work of men; and not only do they teach contrary to Christ, but also horribly persecute and murder those who confess the true doctrine. Therefore we must conclude that they are among the multitude, of which Christ says here, who cannot receive the Holy Spirit.

(312) Yes, that is even more (he says), they are so stubborn and blind that they neither know him nor see him, although he thrusts into their eyes with such power and force that one would like to grasp it and cannot deny that it is the power of the Holy Spirit. Just as they saw in the dear apostles, and later in the holy martyrs, the work of the Spirit before their eyes, proving itself with miraculous signs, and overcoming all kinds of suffering, torture and pain that could be inflicted on them, with undaunted courage and heart, so that they had to say, "It could not be human or natural power and ability; yet they could not see it with open, seeing eyes, but raged and raged against it as senseless, possessed people, just as ours do now.

313 So we have the judgment (for our consolation) that we know that they do not have the Holy Spirit, as they boast against us, nor can they have or know; however much they see, hear, boast, and preach of Christ and the Holy Spirit.

they do not know him. For there lie in their way the great logs and jags of their self-conceit, which they alone follow, and want to be so clever themselves, to find the truth in themselves and to find the way how they should be saved, do enough for sin, and reconcile God through themselves, and do not want to hear any other doctrine or master, nor do they want to suffer. Therefore the Holy Spirit cannot have room or place there, nor can he come into the heart or eyes before the great beams, although he already stands there obviously and knocks everywhere; for they are so completely drowned and blinded in their own thoughts that they can neither hear nor see nor understand anything that is said about Christ.

314 For this cause he comforted his own. As if to say, "Be confident and undaunted, even though you see and experience such things; you will not succeed in making the world righteous. It is annoying and grievous to see so many excellent, learned, high and wise people and the beautiful great crowd striving and raging against God's word and the public truth of the Holy Spirit; But you should know that it cannot be otherwise, there must be many and great, mighty, wise, holy people, as pope, emperor, princes, lords, doctors, noble, fine, honorable citizens, both man and woman (against whom you are nothing) raging against my word. Therefore do not turn away from it, even if you are alone. For you hear that there is such a people that cannot see nor hear the spirit of truth; even if one preaches to death, sings and sounds before their eyes and ears, and paints before their noses in the clearest way, it still does no good, they cannot receive this spirit, but remain 1) with their lying spirit. Therefore, stay with the small group who gladly hear and accept my word and have a certain spirit, and be unafraid if the other group does not want to follow, and know that what you do in my name must be right and good before God and all the angels, so that even the world will finally have to confess and praise it without its thanks.

1) Instead of: "remain", which is missing in the original, the Wittenberg has: "obey and follow".

In this sermon, Christ always looks aside at those who want to frighten, stupefy and despair his small group, so that they will doubt and think: "Should you alone be wise, prudent and holy, and so many excellent people be nothing, nor know anything? what should I do alone, or with so few, and suffer persecution, and let so many high and excellent people condemn me and give me to the devil? Well then, you must be prepared for this, and not allow yourself to be challenged; but be sure that you have the spirit of truth, which the others who persecute you are not worthy of, and indeed cannot see or know, if they were much more learned, wiser and higher people: and that your actions and being should be valid and right and remain before God, and that theirs should be condemned. Just as the epistle 1 John 2:27 says: "As the anointing teaches you, it is the truth" and right, "and not a lie"; only that it all goes to this man, Christ. For this is the test, which is the right spirit or spirit of truth, as St. John also says in the same epistle [Cap. 4:6]. Therefore, if you are condemned and afflicted for this reason, do not worry about it, and only be sure that your cause is right, and that your glory and defiance are pleasing to God, and in his time will be revealed to the whole world. So now he interprets it himself when he speaks:

But ye know him; for he abideth with you etc.

How do they know and have the Holy Spirit to abide with them? Only because, as has been said, they cling to Christ through faith and love and value his word. Therefore, what they do, suffer and live is all the doing and work of the Holy Spirit, and is called rightly and well lived, done and suffered, and is vain and precious in the sight of God. This will be recognized (he says), if it goes in my name, and is to be done for me, so that the name of Christ makes the conflict, and the game rises above it. As (praise God!) we now see and grasp, go before our eyes. Therefore we also have comfort, even though we are poor and frail people, and sinners at that. Even though for the sake of life we may be able to stand against our enemies.

They can boast, and they have such rough pieces on them, as they blame us, that they may well take up with us at once. But because it is for the sake of the Lord Christ that we preach him and exalt him, we will stand by him and stand against all the world, and let them give us the glory, even without their thanks, that our spirit is the spirit of truth, and we will fight it out with them, and set our heads against theirs.

For our Lord also has steel and iron in his head, and marrow in his fists and legs, so that he can endure it, as he has already done to many who have worn out and broken their heads against him, and are still to break them: but leave ours unbroken. For the devil also has a head, and if he had been able, he would have long since overthrown Christ with his whole kingdom. But I will preserve my spirit, that it may abide in you, and rule, and live, and work, and do all things: and yet the world shall not know him, neither 1) shall it resist him. Therefore only do not ask for the: He may be great or small, little or much, and ye shall abide, and they not; that and no other.

318 And with these words, He abideth with you, and shall be in you; item, v. 18.I will not leave you orphans, I will come to you," the Christian church or Christianity is assured, and has the certain promise and strong comfort of Christ, that it shall not be without the Holy Spirit until the end of the world; that one may and should know for certain that nevertheless the Holy Spirit abides forever and without end, and always has and keeps his Christianity on earth; as we also say in faith: I believe in God the Father, and in 2) Jesus Christ our Lord, and in the Holy Spirit etc. For as Christ our Lord abideth, and is believed on unto the end of the world, so also the Holy Ghost.' And because Christianity endures, and the last day does not come, this text must also remain, and always be people who believe and confess it from the heart, through the Holy Spirit. As then also the words of faith further say: I believe a holy Christian

1) Erlanger: "doch" instead of: dazu.

2) "an" is missing in the Erlanger.

Church etc. It also does not perish because the world stands; just as the following article: I believe forgiveness of sins, continues forever, and must not cease until the day when it will be called 1) the resurrection of the flesh, and eternal life; although both have already begun through Christ and in Christ.

319 And this text is well to be remembered. For it is exceedingly grievous and hard to believe and keep what is said and preached, because there are so few of them that are Christians, and have the Holy Ghost abiding with them, and dwelling in them, that it seemeth before all the world to be a lie. And not only are the Christians few, but also, as few as they are with whom he is, they have him so weakly, and so dishonestly, that they themselves might almost doubt whether they have the Holy Spirit, solely because of their weakness. 2) And the Holy Spirit is not in them. Therefore it is necessary that they be strengthened and assured that the Holy Spirit is and remains with them this day, from the time of the apostles, and forever.

For as ours is little (they that believe), so the Holy Ghost maketh Himself so marvelously weak and small, that the world stumbleth at it: but they are strong, and as sure of their things as though they were iron mountains. For the pope leads this text mightily and strongly, and they are the people who cry out and boast against us that the Holy Spirit is with them forever. Item: We are the Christian church; when we come together and conclude or order something, that is the Holy Spirit's order; for it is not to be believed that the church is astray or lacking. And have become so great, strong, and certain of things from this text, that they stand upon it as an iron wall, and have thereby disturbed this article, which is our highest comfort and strength, and have shamefully perverted and corrupted this text. For this we ourselves must believe and say, that the Holy Spirit is with the church, and that it certainly is and abideth on earth; for there is the article: I believe a holy Christian church, a holy congregation etc.

1) Wittenberger: he.

2) "honest-gering, puny.

321. Now there is a multitude, great and strong, who boast of this, and have the great appearance that they are the heirs of the apostles, and as long as Christendom reigns, they practice great holiness and worship: And we, on the other hand, are so small and without all appearance and prestige, and so stupid, that we ourselves cannot believe it strongly enough, and we think the glory is too great, and we are too unworthy of it, that we should take such courage as they have and boast that the Holy Spirit is in us, and what we speak and do is the Holy Spirit's speaking and doing; as they do. As soon as they conclude, set, condemn or praise something, there is vain boasting and shouting: The Holy Spirit has done this. But they do it not out of faith, but only because there are many of them, and great mighty lords, cardinals, bishops, kings, princes have done such things, so they defy and insist on it. If it only gets the name that it is called the church, then they have good reason to boast and to insist that the Holy Spirit is there. So we, on the other hand, are only the small, little group, or individual, abandoned, poor, miserable people, are condemned by them, must leave them the glory and defiance, they do right and from the Holy Spirit etc.

Now, what shall we do? Who wants to separate us here? Because we both confess and say: Christianity is here on earth. That is certain, and the Holy Spirit certainly abides with it; and so each part boasts that they are. It is a matter of proving who is right. Now they have a great advantage over us, that they have led and still lead the name and appearance up to this point, and the world falls to them and believes what they say, but we, on the other hand, have nothing of this kind of which we could boast, and the world does not believe us. Nor must we be sure of the matter against them, that the Holy Ghost is with us; or else we must condemn ourselves, and fall unto them. Answer: Here Christ Himself made the distinction when He said above [v. 15], "If ye love me, and keep my commandments," etc. Thither we must look, and judge by the same alone. For when the Holy Spirit comes, this alone is to be his office (he says afterwards in chapter 16, v. 14), that he should preach of me, and make me a preacher.

transfigure. There you can certainly meet him and separate the right Christians or church from the wrong ones. When therefore the Comforter shall come, whom the Father shall give you through my intercession, ye shall surely know him, and have him with you. Why is that? Because he alone shall preach of me, and tell you all things that I have from the Father, and ye shall speak the same publicly by your mouth. Therefore, if you accept and practice such preaching, you certainly have and know the Holy Spirit, who alone transfigures me through your mouth and ministry.

323 Let us therefore see which preach rightly of Christ, and boast of his baptism, sacrament, and gospel, which he hath given us; and it shall be found that the great multitude which boasteth of the church and of the Holy Ghost, which preacheth by them, are false preaching and false spirits, and are the church and vessel of the devil, whether they cover themselves with the name of God, of Christ, and of the Holy Ghost, and of Christendom, and adorn themselves with it. For thus it is found in the papacy, thus they have believed and taught, and 1) we bear witness to it, who have thus experienced it and have thus believed and taught with them, and thus it is also still written in their books, thus we also still believe and teach: If a man has been baptized and falls again into sin, then baptism (and thus also Christ) is lost, and does not come to his aid. Because the same baptism has become unclean, he must have a new baptism. Therefore he must go to a monastery, or give and endow so much to the church, keep so much mass, or have it kept, buy the good works and intercession of the monks, do such and such penance and enough etc. that the 2) sins are forgiven him. They cannot deny this, for we are the living testimony, along with their own 3) books, and their living deeds. books, and their living deeds, that they condemn, persecute and murder us (if they no longer want to keep and teach such things) etc. Yes, already this doctrine of the Gospel, which teaches that through Christ we receive forgiveness of sins and are saved, and not by our work or monasticism, has condemned us in their Concilio. But for the sake of this

1) Wittenberger: "the" instead of: and.

2) Wittenberger: his.

3) selb -- own.

We are blasphemed and condemned by those who want to be called the Christian church and holy conciliarity, which is ruled by the Holy Spirit, because of our preaching about Christ, which is so dry and pure that all salvation must be built on Him alone, and apart from Him we neither have nor know any glory or defiance of the same.

324 Therefore, think and send thyself, that thou mayest say: If a thousand times so many great, holy conciliators, popes and bishops had so decided and ordered, and still so highly and gloriously praised the church and the Holy Spirit's name, it is nevertheless a lie and of the devil; for they preach and teach differently than Christ, and show other ways to heaven, and invent other ranks, orders, 4) works, so that holy baptism, gospel and Christ become vain. Yes, they are so insolent that they may boast that they have much higher works and orders than baptism, and can do much more than God has commanded, making counsels out of God's commandments that are only for the perfect; without which other abominations and errors are innumerable more. Thus the whole papacy stands on vain lies and denial of the Lord Christ, that it must not be the Holy Spirit, but the devil's own teaching, and is vainly cursed and damned (as St. Paul Gal. 1, 8. speaks the judgment), even if angels from heaven teach such things. 5)

They still go through with iron heads and hearts, persecuting us, if they do not let everything be right and help defend us. So sure and unafraid are they by their spirit, the devil, yet in the name of God and the Holy Spirit. And we are so lacking that we cannot boast so joyfully, gladly and fearlessly (that we are certain that we have Christ's word and promise) and say: I have been baptized, I know that, and washed and watered in Christ's blood; therefore I am certainly holy through him. Item: I am in the right state and office, and do what I am commanded, so I can be sure that the Holy Spirit is and remains in me, and the works are done in the Holy Spirit. But the devil is so powerful there, driving them, that

4) Erlanger: and.

5) Wittenberger: "an angel.... taught".

Interpretations about the evangelist John.

they are much more defiant from their accursed hypocrisy and lies, because we on our certain eternal truth, can draw the comforting sayings and glorious promises so strongly upon ourselves: We are the church, we have the Holy Spirit; that a stupid conscience might be astonished at this, and think, who knows? How can I not grasp and boast of such things?

But this shall not terrify us. And only therefore undaunted; however strong and defiant they are, and however weak we believe, yet we believe it in the Lord Christ, and therefore suffer all things. Whether it is weak is the fault of our flesh and blood, which is all too strong there, because the devil has possessed and blinded them; but he challenges us, and has our flesh and blood beforehand, so that we should not and cannot conclude so surely and cheerfully that we are children of God and the dwelling place of the Holy Spirit, and that everything we say and do, he works in us according to God's word.

327 Moreover, such things are still attached to us from the same Pabst's teaching. For although they defiantly boast, as it is said [§ 320], that their being and doing is of the Holy Spirit, yet they themselves cannot remain on this when it comes to the meeting that each one should say for his person that he has the Holy Spirit, and that his life and doing is holy and pleasing to God etc. Then they become uncertain of things, and their glory becomes water, and falls into ashes. For there is no one who could or should say with certainty that he is holy etc., but if I am not holy (they say), others are holy and do right; it is enough that I am in the crowd, since some are holy 1) and have the Holy Spirit. So they all set their personal life and doings in doubt and uncertainty; yea, they teach that one should doubt, and say that a man cannot know for certain whether he is in grace, and has the Holy Ghost.

328 Thus I also lived and kept, being a devout monk, and such a monk should be holy, so I was; even if I had prayed daily most diligently, to the

1) Wittenberger: blessed.

confessed in the purest way. If I had said Mass and done the best I could, and someone had asked me: Do you also believe that you have the Holy Spirit? then I (like others) would have to say: Oh, God forbid, should I be so presumptuous? I am a poor sinner; I may have done this and that, but I truly do not know whether God will please Him etc. So I and all went away in unbelief. And yet they want to boast about the Holy Spirit and say, "If he is not in me, he is in others; and yet no one can say where he certainly is. Where is he at last? If you, nor anyone, can say that he is with you, or with this or that, he will certainly be nowhere in the end. Who are those who are called Christians? They must be people who are sure of the matter, and say: I know what I speak and preach now (and do and live according to the same), that it is from Christ and the Holy Spirit. Otherwise, what is it taught that is said about the Christian church and the Holy Spirit?

(329) Therefore thou shalt certainly conclude (if thou be a Christian), I have the Holy Ghost dwelling with me, and ought and must have him; for I know that my Christ is holy with his blood, baptism, sacrament; so that the gospel, if I preach with my mouth, hear with my ears, believe with my heart, is also holy. If I have this, I must also say that the Holy Spirit is in me. For thou shalt certainly have no faith, no good thought, joy, and comfort from him, yea, hear no sermon, nor do any work of love, or of a 2) right Christian state, except the Holy Spirit be with thee, and create and work such things in thee, and mayest cheerfully boast of them against the devil, which assaileth thee with doubts, and seeketh to take such comfort from thee, and against the world, which boasteth its thing against thee, 3) condemneth thy faith, word, and work. etc.

V. 18. I will not leave you orphans; I will come to you.

330 It would seem, then, both from the world's point of view and from our own feelings, that this group of Christians is poor, debauched, and in need of help.

2) Erlanger: einigs.

3) Wittenberger: to boast.

orphans, both of God and Christ, and have forgotten ours, because he suffers them to be blasphemed and violated, condemned, persecuted, and murdered, and to be everyone's footcloth, and to have the devil's heart perpetually terrified, afflicted, and tormented, that they may well and truly be called orphans, above all other orphans and abandoned people on earth, of whom the Scripture says that God must take care of them Himself, as otherwise abandoned by everyone [Ps. 27, 10.], and let Himself be called "a father of them". Ps. 68, 6.

But I will not leave you as it looks and feels (says Christ), but will give you the Comforter, who will give you such courage that you will be sure that you are my true Christians and the true church. For this purpose I myself will certainly be with you and remain with my protection and supremacy, if I now depart from you bodily and visibly, so that you must be alone, accused of the devil and the world's wickedness and power. But let not the world be so mighty, nor the devil so wicked; let not all the learned and wise be so wise; nevertheless let my baptism and preaching remain and be driven by me, and let my Holy Spirit rule and work in you, even though it is always contested, and even among yourselves 1) seems weak.

For if the preaching ministry and the Holy Spirit's rule did not continue in Christianity, it would not be possible for baptism, the sacrament and the knowledge of Christ to remain. Who would preserve it, if it were not driven by the public ministry? For it could not be obtained by secret study and prayer; so others could not learn it, nor come to it. But this is what God has done, that He has always given preachers and spread the word, so that it has passed through the mouths and ears of His own, even though it has been very weak. For in many places it has faded away, or even gone astray, and in a few it has remained and acted righteously, and most of the people have fallen away.

333. But nevertheless, God has created the Sei-

1) "itself" is missing in the Wittenberg.

There have always been some who have preached against the false doctrine of the Pope and other heretics, even though they have been persecuted by others and suppressed for a time. Thus Christianity has nevertheless been preserved, both in the highest and most serious errors and heresies, as in the time of Arii and afterwards, and also under the terrible persecutions, as in the times of the martyrs, wonderfully defended, that it has remained, and has kept the victory against the world and the devil, and has persisted through the Holy Spirit, and has spread further and further.

So all Christianity in general has this comforting promise that it shall not be forsaken, nor without help and succor. Even though they must be deprived of all human comfort, help and support, Christ does not want to leave them alone and without protection, (as they must have felt and seen during the three days that Christ 2) was taken from them, most shamefully executed, and laid in the grave); Nor let them therefore be deprived of their consolation, nor let them be brought to despair, but against all such things as they feel and see, hold fast this promise, which he doeth unto them here, saying: I will not depart from you, and though I must now depart from you bodily for a little season, yet will I not tarry long without, but will soon return unto you, and be with you for ever: that ye may be preserved against all devils, and the world, and sin, and death, and live and triumph with me: as follows:

V. 19. Yet for a little while the world shall see me no more, but ye shall see me: for I live, and ye shall live also.

He always continues, the dear Lord Christ, with kind, comforting words, to prepare them and make them able to be comforted in their affliction, mourning and suffering, and to draw courage from Him.

2) Erlanger: "he" instead of: Christ.

against everything that challenges them. For this is all for him to do at his departure and last, when he takes all from them here, and commands them the great work, and trusts very much, namely his dear word, and the whole government of the kingdom of heaven; and yet sees that the whole world will sit down against them, and all the devils from hell will rage against them.

336. So now it is done: He who shall abide with Christ in the world against so many devils and evil men, under so many hindrances and troubles, must have another support than human strength, and must have a heart that can trust in God, and be sure of things, and have a heartfelt, fervent love for the Lord Christ, that he may gladly bear the office for his sake, and take upon himself all the saddles of hell, when he has no treasure on earth, and knows no restraint, except that he has a gracious God, and lets Christ 1) be dearer to him than all the world, and what it has, that he may do all things for his sake alone.

337 Therefore all this preaching is to make them certain that the Father loves them, and to move them to love him (the Lord Christ) also. For he that hath not the love of Christ cannot abide the devil's and the world's wickedness. For example, if St. Paul did not preach out of the love he has for Christ, he would soon tire of his preaching ministry, because he would have to suffer daily so much driving, scorn, disgrace and blasphemy, and all kinds of heartache and torment from the devil and the world. So also the Christians, who were persecuted, chased away, tormented, and most horribly martyred without ceasing, how could they have existed and remained if their hearts had not been sure of divine grace and burned with love for Christ? And if St. Paul should preach now, and see the world thanking so shamefully for it, and all sorts of mobs springing up among those who have heard the gospel; item, the poisonous, arch wicked wiles of the pope and his scales; should he not be moved to say, "Now preach the devil to the world in my stead. For who wants to

1) "him" is missing in the Erlanger.

2) "Fahr" is missing in the Wittenberger and in the Erlanger.

What can I do if he does everything and suffers to help the people, and should I let him get his hands so shamefully for it? I would let it have the heartache, speak flesh and blood.

Therefore it is necessary for a Christian to know above all things that he has a gracious God, and to think to do and suffer for Christ's sake what a Christian should do and suffer, and to be able to say: What I do, I do for my Lord's love and service. If the world does not want it, let it be; if anyone does not want to hear it, let him go away. We preach nothing for the sake of ungrateful people and scorners, but for the sake of pleasing God, and for the glory of our Lord Christ, and for praise and thanksgiving; otherwise nothing would ever come of it.

For it is so in all things on earth: A man who is to hold office and rule well does not have his own thoughts; even if there are many in the world who seek only their own benefit, honor and power, they will never have a good government. For they do not ask much about how the country and the people are doing and standing, they think that they alone must be celebrated and honored, they do not want to suffer any fare, ingratitude, contempt or disgrace, or, if such things happen to them, they become mad and foolish, start to rage and throw everything over a heap, want to take revenge and lead their head out, if everything over it should go to ruin, so that the regiment over it perishes. These are not people who are fit to rule; they should remain here in the peasantry, so that they would first have to learn to live according to other people's ways and be other people's subjects. But he who is to rule or wants to rule well must be so skilled that he can forget his honor and benefit, despise and get over ingratitude and evil deeds, and think only of how it will benefit the country and the people, so that he prefers the common benefit to his own honor, property and estate etc.

340) Rather, it is 4) so in this spiritual regiment of Christianity, since 5) it costs far and above far greater driving and effort, and higher power lies in it. If a pre

3) Wittenberg and Jena: heard.

4) "it" is missing in the original of the Erlanger and in the Wittenberger.

5) Wittenberger: that.

If a man seeks to gain honor, money and good days, and wants to draw his sermon to them, he will neither do nor stand. For where that which he seeks is lacking and ceases, he goes back again, and becomes an unchristian, as before; for he who rules or preaches for his own benefit alone will never take the matter seriously, and will neither help nor punish anyone. But if he loves the common good, then he goes through, speaks and does what he knows is right and good, let it be or let it be laughed at, whether it does him harm or not.

But where are they? They are vain perlein and demant among the other great heap, both in the ecclesiastical and secular regiment. For no one wants to open his mouth, or (as the saying goes) tie the cat's collar, and walk through the office without shyness and respect for the person, and hold his tongue as to what he should do. They seek glory and honor from it, and need it only for their own benefit, and they do not feel guilty about it, as if they had done it well.

342 Now it must be so in Christendom: that especially they who are to be preachers should love their Lord Christ with all their hearts above all things on earth, and be ready to do and suffer all things for his sake, and so think: Let him chastise or laugh for my preaching's sake whoever will: so I look and ask no man, prince, scholar, saint, but look only to my Christ. What he has commanded me, that I do for his love, for the sake of his precious blood, so that he bought me. Where there is no such heart and courage, no preacher nor Christian will ever remain devout and believing, for what he seeks otherwise will soon seduce and tear him away.

343 For the sake of these causes, Christ first makes the beautiful, comforting promises that we should know, if we keep His word, that we have a gracious God in heaven, and that He will be with us together with Him and protect us mightily. After this, he also gives this admonition that we should and must have true love for him, if we want to be called and remain his disciples.

344 Therefore he now says: It shall soon begin, and is still to be done for one night,

the world will see me no more. As if he should say: It is such an evil, poisonous thing around the world that whoever wants to put his comfort and salvation on the people is already lost. For I have tried and experienced it. I have come to help her, and have done all that I should do for her; but she will not suffer me, neither accept nor know the Father's testimony, nor the Holy Spirit's preaching and work, but will be and remain evil of the devil.

For this reason I will also go out of her sight, so that she will not see me, and yet make it so that she must suffer and let me reign on earth. For though I be crucified and die from this life, yet by it I will go and come into another immortal life, wherein I shall reign forever; and then shall my kingdom begin aright. For because I thus go mortally before their eyes, there is no cessation of raging and fury against me, they will not and cannot see me alive nor suffer me until they have brought me to death. But I will soon put an end to it 1) so that they do to me what they want and no longer see me as they desire; and yet just by this they bring me, without their thanks, into my glory and regiment, which they must suffer, and no one shall prevent it. So this is spoken in great defiance of the wicked world, which persecutes Christ and his word, because he will not do them honor, that they should see him more, or preach him, or do miracles; and because they will not suffer him to be with them, he will be far enough out of their sight.

But you, my disciples and Christians, whom I now leave behind me, shall see me and live with me. For I will rise again soon after my death, so that you will both see me bodily (when I appear to you as a witness of my resurrection) and spiritually in my reign forever, and feel and experience my power in you and in all the world. For I will not so depart that ye also shall be deprived of my face and presence, but ye shall see me, and live with me, even as I live.

1) "wills" will deß.

347. Now this is a great sermon to them, if not by faith, but nevertheless a great comfort: That though they see him crucified, dead, and buried before their eyes, yet he says plainly and clearly, and wants to assure them, and have them believe assuredly, that they shall see him, and that he will now begin to live, and not only he, but they also (if, after him, and for his sake, like him, they must let themselves be executed and killed by the world) shall live with him. As if he wanted to say: "It will not be otherwise with us; we are condemned to death, and must serve the devil and the world; it will execute me, and if it can no longer do anything to me, it will strangle and murder you, or seek your life; as Christians must all be children of death, and either be killed by tyrants, or by the devil himself. But there is no harm, do not let this frighten you; I want to live; yes, I am already alive. So certainly has he it that he calls himself alive in that, when he now shall die and go to death. For he is the person whom death could not devour, though it killed him after the bodily life.

Therefore he defies both death, the devil and the world: "Let them crucify me, kill me and bury me; nor let them strangle and devour me, but I will drown death in myself and devour it in my life, and overcome the devil by my power. Because they cannot keep me in death, even though they run to me with death, I will not leave you in death either. They may kill me in the flesh, but I still want to live; and if I live, then it will be good for you that you also live with me. For I will restore death and choke it, so that it will not be conquered in me alone, but also in you, if you believe in me, so that you will live as long as I live.

349 Thus we have the comforting promise given to Christians who are terrified by death and all kinds of calamities, that they may defy the devil and the world, saying, "When you kill me, you do not kill me, but help me to live; when you bury me, you pluck me up from the ashes and give me life.

Dust to heaven; and summa, thy wrath and raging is all grace and help, for thou givest me but cause and the beginning, that Christ may bring me to life, as he saith here, I live, and ye shall live.

(350) Yes (says flesh and blood), I must nevertheless take the head. Yes, that does you no harm (says Christ); they also crucified me, strangled me, and laid me in the grave; but as they have kept me in the grave and in death, so shall they keep you also therein. For it is said, and shall be said, 1) As I live, so shall ye also live; neither devil nor death shall hinder me. A Christian must learn to grasp these words, and thus know his Christ in his comforting promises, whether death stabs him with his spear, and the devil opens his infernal mouth against him, so that he is not frightened by it, but can again defy the devil through faith, on these words: Knowest thou also, how thou also didst eat the Lord Christ, and yet hadst to give him back, yea, he did eat thee again; so shalt thou leave me also uneaten, because I abide in him, and live and suffer for his sake. If they drive me out of the world and scrape me under the earth, I will let it happen; but for this reason I will not remain in death, but live with my Lord Christ, as I believe and know that he lives.

351 Christians have this comfort and defiance in the Lord Christ, whom we believe to be risen from the dead and seated at the right hand of the Father. So that they may learn to put death out of their sight and cast it far away, knowing and thinking nothing but life itself, that they may remain alive even in death, and that death may leave them undead, eating Christ Himself first, who lives and reigns above in divine majesty, which he will have to leave undone.

But it is and remains a high art to grasp and believe such things, which is difficult for them and costs them many a hard struggle, and yet can never be learned enough for the sake of our flesh and blood, which cannot be without the terror and pursuit of death. But it must be begun, and the consolation must be grasped.

1) "so" is missing in the Wittenberg and in the Erlanger.

For if we did not have this, no one could stand by the gospel and persevere, because the devil is so murderously hostile to us, and the world so horribly afflicts us, and everywhere so happens that there is no more despised thing on earth than a Christian. Therefore we must have a higher, stronger and more certain consolation than all their defiance and power.

V. 20. In that day you will know that I am in the Father, and you in me, and I in you.

When it comes to pass that you shall see me risen from the grave and death, and going up to the Father in heaven, and you shall preach these things of me, then you shall know by the Holy Spirit and your own experience that I am in the Father, and you also in me, and again, I in you, and so we shall be one cake with each other, so that it is life itself, through which you live in me, just as I live in the Father, and the Father lives in me. For I live in the Father, and such life that I strangle death in my own person, that you must say that I am God's Son, as the one who proves such work, which belongs to God alone.

354 Afterward also ye shall say that I am in you. For as the Father raised me up, and I have eaten death, so will I also eat death in you; that believing in me ye may be masters of death, and not fear the world, the devil, nor hell, neither all the despite of them. Then you will have to say, "I did not have such power in me before, because I, as well as the others, would have to remain under the devil's power, death's terror and power. But now I have another courage, which Christ gives me through his Spirit, by which I feel that he is with me and in me, so that I can despise all the terrors and dreads of the world, death and the devil, and on the other hand joyfully and gladly defy my Lord, who lives and reigns above with the Father.

355 You will then feel this in you, how my (yes, the Father's) power will work in you and show itself, so that life and the conquest of death will be strong in you, and your heart will thus be taken in.

I will have you in my power so that no terror will chase you away from me and no death will kill you, but you will remain defiant against it, so that death, both in me and in you, will be completely subdued and eradicated, and life will be the only thing in its place. Then you will be called true Christians, abiding in me, and I, in turn, in you, so that neither devil, nor death, nor misfortune shall have any power over you, but you shall blithely put a stop to all of them. As one reads, the holy martyrs despised their tyrants to the utmost with all their cruel raving and raging through all kinds of torment and torture; yes, even the young virgins mocked them, and made their joy out of torture and suffering, as if they were going to the dance.

356 Now this belongs to the Christians to know, and should be their art, that they thus learn to put death out of their sight (as has been said) and to despise it in Christ, and to model nothing else but vain life. No wise man, scholar, saint, except Christ, can ever come to this. And in sum, the world never knows or learns of it; indeed, it does not want to hear or suffer it, for it considers it the greatest folly and heresy. Therefore, it is and remains the art of Christians, and is precisely the right Christian main doctrine and understanding, that they be certain of this, and (as he says here) recognize that the man, Christ, is truly and actually in God, and God in him; thus, that he himself is truly living God; and then that the same, who is in God and God in him, is also in us and we in him. He who has this and knows it, has it all.

357 For here all things are, as we always say, that they come down from above, from the Father, through Christ, and go up again through him. For the Son comes down from the Father to us, and attaches himself to us, and we in turn attach ourselves to him, and through him come to the Father. For this reason he became man and was born of the Virgin Mary, that he might be mixed with us, be seen and heard, and even be crucified and put to death for us, so that he might draw us to himself and hold us to him, as if he had been sent to draw those who believe in him up to the Father, just as he is in the Father. This chain he has made between him and

us and the Father, and have joined us together, that we are now in him, and he is in us, even as he is in the Father, and the Father in him. Through such unity and fellowship our sin and death is taken away, and we have life and blessedness.

This you will learn (he says here) on the day when I rise from the dead and am transfigured, that you will be certain and have no doubt that I was sent by the Father, and that everything I say, do and suffer is in the Father, so that it is said that God Himself says, does and suffers these things; so that no one may continue to gaze toward heaven, or even on earth seek anything else than is necessary for salvation. As it has been done up to now, and is still done, when one has run to this place and the other to that, so that he might seize and attain God, and have undertaken to propitiate the Father by their own work and holiness; but they have accomplished nothing, without only dividing and separating themselves into innumerable superstitions and vain services, and have allowed themselves to be led by all kinds of wild ways and teachings, how one should come to God, and yet have completely missed the right way 1). For thus God Himself concludes through the mouth of His dear Son: "This you must learn, that I am in the Father, and the Father is in me. There it is, and there it is: If anyone is to meet the Father and come to Him, he must first meet Me and come to Me; otherwise there is neither way nor means, as He has also said clearly and plainly enough above [v. 6]. But now you cannot yet understand nor recognize these things; you are still too weak to do so. But I preach it to you beforehand, and the Holy Spirit will teach you (after I am transfigured), so that you will understand and experience it.

359 For this shall be, and it shall be, as it is said, the right knowledge and high art of Christians, that they learn and grasp only that which is necessary to take hold of God, that is, how to be freed from sins and to live and be saved forever, and that there is no other way or way but by the one door, that ye take hold of me, and fall on me, and cleave unto me; and if ye do this, ye shall fear no more, neither shall ye fear any more, neither shall ye fear any more, neither shall ye fear any more, neither shall ye fear any more, neither shall ye fear any more, neither shall ye fear any more.

1) "Weges" is missing in the Erlanger.

God's wrath, law, devil, death nor hell. For you are in me, and because you are in me, I am also in you; so surely the Father (who is in me, and I in him) is also in you: who then can harm you?

360. Now we do not want to argue sharply here (as some of the old fathers did about this text, against the Arians), how both the Father is in Christ, and Christ in the Father, according to the unified, uncontaminated divine essence, but speak now only of the custom or benefit of the same article, how we should send ourselves against God and Christ, that we may meet the Father and know his will, so that a Christian (as we have always heard) may learn to say thus: I know of no God, but of the only one, who is called Jesus Christ.

Therefore, if the devil wants to frighten you with God's wrath and judgment, death and hell, and accuses you that God is angry with you and wants to kill or condemn you, you can tell him again that he lets such thoughts pass over the stubborn heads and reckless, hardened hearts. But I will hear what the gospel tells me. In it I find a man called Jesus Christ, to whom I will bind myself with my heart and ears, and I will grasp what he says and does. In it you will find how God the Father sent him into the flesh to be crucified and die for you. If this is true, why should you fear or flee from him? So this Christ, or such faith and thoughts of Christ, takes away in your heart all the terror of sin, death, the devil and the race.

362. Behold, therefore, you must understand this saying, when it says, "You shall know that I am in the Father, and the Father is in me"; that is, you must look not only at my flesh and blood (which you already see, as the Jews also see), or at my substance and nature, that I am God and man; but at what I speak, do, and create, or at what my ministry is, and why I am there. When you look at these things, you see and hear that I speak to you from the Father of all comfort, love, grace and mercy, and in addition prove these things by deed, because I die for you and rise again. If you see these things in me

you see the Father in me, and me in the Father etc. For this is actually the Father's opinion, heart and will etc.

363 This is the first main point and the most important article, how Christ is in the Father, so that there is no doubt what the man says and does, that what is said and done is called and must be called in heaven before all angels; in the world before all tyrants; in hell before all devils; in the heart before all evil conscience and own thoughts. For if one is sure that what he thinks, speaks and wills, the Father wills also, then I can defy all that wants to be angry and evil. For then I have the Father's heart and will in Christ. But where God is for us and with us (says St. Paul [Rom. 8, 31]), what is there that should harm us? Therefore, we must look to Him alone and not ask what another God says, or what other ways and means are preached or taught, about angels, saints, death and life. In short, if you grasp and see this, you see and grasp 1) Christ in the Father, and the Father in Christ, and see neither wrath, nor death, nor hell, but only grace, mercy, heaven, and life.

364 The other part, when ye know and have these things, ye shall come further, and know how I am in you, and ye in me, etc. That ye may know that ye have me for your salvation, and so know me, as the Father hath sent me unto you, and from this prove and know that ye are in me; even so, what ye are, what ye lack, and what ye lack, how ye are sinners and reprobates, and are in death, all these things are in me; wherefore it is right. Now I am in the Father, and what is in me is also in the Father, whether it be death or life, sin or righteousness. But what is in me must be righteousness, life and blessedness. Now you also come by faith to be in me, with your death, sin and all unhappiness. If then you are sinners in you, you are righteous in me; if you feel death in you, you have life in me; if you have strife in you, you have peace in me; if you are condemned on your account, you are blessed and blessed in me.

365. for if I am a Christian, dear, where

1) Wittenberger: so you have.

am I? Nowhere, because where Christ is. But where is he but in heaven and 2) eternal joy, life and blessedness? For he will certainly no longer be condemned as a sinner, nor die of death. Therefore, since no sin can condemn him, no devil condemn him, no death devour him, no hell devour him, they shall leave me also (if I am in him) uncondemned and undevoured. So away is sin, death, and all calamity that is in you. For such I devour 3) in myself, for it cannot abide in him. Because he is and remains in the Father, it must also have no power in us, because we are in him etc.

This is indeed a glorious sermon; but 4) you understand it and do not yet know it (he says). For it is too high an art and understanding, which no man can comprehend or understand of himself; but hereafter, when I am transfigured by the resurrection, and the Holy Ghost shall come, ye shall know it finely, and shall know it in your hearts, how that I am in the Father, and have swallowed up all things that are deadly in me; and ye also shall feel it in you (who are in me). For since in the Father all things are dead, and there is nothing that can kill sin, death, and the devil, so shall it also be dead in me, and likewise in you, because you are in me. Finally, you will also learn that I will be in you. For you will not only have such comforting confidence or assurance, undaunted heart and undaunted courage, through me toward the Father, that he will be gracious to you and will be as little angry with you as with me, but when you know and have these things, you will also be sure that what you speak, preach, live and do will be and be called right and good, yes, my own word and work. For it is I who speak, preach, baptize, and do all things in or through you, even as the Father does all things in me and through me.

This is also a consolation above all that the world can console itself with, as I also said above [§ 347 ff], who could only believe it. For here the devil has the infernal sorrow; the more one preaches such, the more

2) Erlanger: and in.

3) Here the Wittenberg edition has inserted: (says Christ).

4) Wittenberger: "but, dear disciples, you" etc.

more he rages against it, not only by tyrants or sects, yes, also by ourselves; that it looks and feels like this, that Christ is now least in us, when he should be and be felt most strongly in us, and we almost all live and do like this, that it must be said: I am in the world, and the world in me; because one sets up such a being, both in governing and preaching, that everyone does as he pleases himself, and each one wants what he says or does to be done.

368 But this is not to be said now. For this text is too good to be used for the benefit and comfort of Christians who need such comfort, so that they may grasp these two things (as the highest and most necessary for our comfort), as we are in Christ and Christ is in us. One goes above, the other below. For we must first be in him with all our being, sin, death, weakness, and know that we will be redeemed and blessed before God through this Christ. Therefore, we must 1) be swung into him above and beyond ourselves, yes, completely and totally given into him and be his own, as those who were baptized into him and received his holy sacrament on it. By this sin, evil conscience, death and devil are lost, so that I can say: I know of no death nor hell; if sth. 2) is death, it first devours and strangles my Lord 3) Christ; if hell is something, it devours the Savior; if sin, law or conscience can condemn, it accuses the Son of God. When this is done, I will also let myself be condemned, devoured and swallowed up. But because the Father and Christ remain alive, I will also remain alive; because he remains unconquered by sin and the devil, I will also remain, for I know that as Christ is in the Father, so also I am 4) in Christ. This is (I say) the first main thing, by which a man goes into Christ apart from and above himself.

369. after that it goes down again from above, thus: as I am in Christ, so is it again.

1) "us" inserted by us. In the original of the Erlanger is missing: "over". Wittenberger: "we ourselves above and apart from us".

2) about --- somewhere.

3) "HErrn" is missing in the Erlanger.

4) Erlanger and Wittenberger: also me.

Christ in me. I have accepted him, and have crawled into him, stepping out of sin, death and the devil's power; so he shows himself in me again, saying: Go, preach, comfort, baptize, serve your neighbor, be obedient, patient etc. I will be in thee, and do all things; whatsoever thou doest, that will I 5) have done; only be thou confident, bold, and undaunted in me, and see that thou abide in me, and I will surely be in thee again.

Whoever could practice and experience this in faith would be a true Christian and a perfect man. But the devil has his heartache that he does not allow this to happen. For in matters concerning God we are all too stupid without this, since in all other matters we are all too sure, joyful and courageous; And he is so skilled, what we live, preach or do (as Christians), that he challenges both, by force, by mobs, and by our own conscience, that he makes the heart full of terror, and tears, separates and divides our thoughts from Christ, and Christ from the Father, that we should leave both, the Father and him, sitting up there, as if he were and did nothing in us, but let us do and make ourselves.

For if we do not know and believe this, and can boast, when I speak and do something, that he himself does it from above, and that it is truly his word and work, as he who is in me and I am in him, then the devil has already won and has the right over me, and drives me wherever he wants, so that I cannot remain nor save myself. Therefore this art must be learned by anyone who wants to stand up to the devil, so that we may fully conclude that we are in Christ, that is, that he is our dear Lord and Savior, who died for us, and through his righteousness and life we have been redeemed from sin and death. Then also that he is in us, and speaketh and worketh out of us; which things we do and work in Christianity, that he is called his work and work, and is our tongues, eyes, ears, hands, heart, and all things.

But (as I said) it is difficult to grasp, and remains in learning, that it can never be unlearned, because the devil is so opposed to it, and tears away from each other in un-

5) Wittenberger: me too.

He does not want Christ to be in us, nor us in Christ, nor the Father in him, nor him in the Father; otherwise he is too diligent, too wise and too early a master, and too joyful and bold. Then he lets preach, shout and proclaim and praise this text. As then the pope with his multitude publicly and defiantly boasts: We are in Christ, and Christ in us, for here is the Christian church; but where the church is, there must Christ be.

So the false teachers, hypocrites, and the devil's mob can boast of this text to the highest degree, for they are blinded and possessed by the devil, so that they cannot see or feel their error. But he will not let us, who know it and need comfort, come to comfort and joy. Christ also knows this, but still it is said: You will know it, and you shall learn it. As if he were to say, "You are the ones who have begun and are dealing with it, and you shall learn that I am in the Father, and the Father in me, and you in us, and we in you; yes, already this is going on in you, even though you do not yet feel or understand it yourselves, and are weak and infirm in other ways as well; yes, even stumble and fall short. For he does not want to pay so much attention and calculate, although his Christians are somewhat lacking. Just as Christianity has many weak, erring and infirm among it, this must not harm it. For he makes such a fire around the pot, which must also consume error and mistake, however much the world rages and blasphemes against it.

This is the comfort he gives them here: Now therefore I tell you these things, that ye may know them afterward. Even as it is with us, though we hear it, yet it is not received, till temptation bring it home, that we must learn it. When death wrestles with us, or other trouble presses upon us and distresses us, then we understand and experience it, so that we can say, "I am in death, and through this I have received consolation. But now it is preached that we should begin to study in this school, and take care of it, and continue in it until we finally grasp it.

V. 21: He who has my commandments and keeps them is he who loves me. But he who loves me will be loved by my Father, and I will love him and reveal myself to him.

He comforted them with this great comfort, that they should be in him, and he in them; which is the chief thing of Christian doctrine, from which we have this understanding, that we are not justified and saved in or by ourselves, but in Christ, and through Christ, who hath made all things perfect for us, fulfilling the law, and overcoming sin, death, and the devil. This you will have (he says) in me, and after this I will also be praised in you, and you will have to confess and preach it in the world.

376. If therefore ye have your own in me, that whatsoever I have that is good is yours; and again, your evil, sin, and infirmity shall be mine, even as all my Father's is mine, and whatsoever is mine is my Father's also; and after that ye shall appear, and handle my word and commandments, and be apostles and preachers of Christ, or be baptized, and hear and confess the word publicly, that the world may see and hear that ye are my Christians, and keep my word and commandments: This will certainly happen to you, that the evil devil and the world will hang on your necks, yes, also your stupid conscience; item, false brethren and the spirits of the rot, and you will be surrounded with all kinds of temptation, terror, fear and distress. Then it will be tested and found whether you are righteous in me, and I in you; that is, whether your faith is sure, and whether you have received baptism and the sacrament with earnestness, preached and heard the gospel, and let yourselves be called Christians; the great danger and adversity will finely purify them and prove what every man fei or not fei.

377 For the words may well lead them all, as also the pope with his heap boasts: We are baptized Christians, and Christ is in us, and we in him etc. But when it comes to the point that it applies the neck, yes, even lesser, than temporal good, shame and disgrace, or other plague and heartache, inflicted by the devil, then one speaks: I truly do not know what to do. For it is painful,

To be thrown into prison, to be beaten, to be beaten, to let everything go, and to be everyone's towel, and to be made 1) so that there is no more wretched creature on earth than a Christian. There the flesh is weak and fears that the heart throbs, and the devil stirs up that it becomes more and more frightened and stupid.

378 Therefore I will give you a sure sign, which is the true Christians who are in me and I in them, that is, when they keep my commandments. For this you already have, what I am to work in you, and you are to have from me 2). I have given you all things, conquered death for you, taken away sin, reconciled the Father, fulfilled the law, that ye should have no more need. For there is no more wrath, no more death, no more hell, no more devil, no more sin; all things are overcome and purged out in me, and are even in the heavenly estate. But whether you truly believe these things and sincerely hold to them, that will be found out, if you also live like this on earth, preach and confess so freely and undauntedly, and therefore risk property, honor, life and limb; item, love one another so warmly, as I have taught you and commanded you; by this one must feel and test where true faith in me is.

But it all depends on whether you feel and find this in yourself (as he also said above [v. 15]), that you love this man. For if you truly believe this, love will also be there, and your heart will feel this way: "As much as Christ, my dear Lord, has done for me, has reconciled the Father to me, has shed his blood for me, has fought with my death and overcome it, and has given me all that he has, should I not love him again, give thanks and praise, serve and honor him with body and soul? I wish I had not been born a man.

Therefore, it belongs to a righteous Christian that he loves me with all his heart, otherwise he will not do it. The heart must be attached to him alone, and neither love nor fear anything else. If they want to throw you into prison, or take your body and possessions, so that you can-

1) Erlanger: himself so.

2) Wittenberger and Erlanger: hold.

You will fearlessly say, "I will gladly suffer this in defiance of the devil and for the love, honor and praise of my dear Lord. So no suffering will be hard for you, but everything will be bearable and easy, as one can read in many examples of the holy martyrs, how they despised all torture and pain through love of Christ. As, in particular, of a rich citizen of Rome, from whom great goods, house and farm, wife and child were taken; but he kept the defiance of Christ which he had in his heart, and said: "If they have taken everything from me, they shall not take my Lord 3) Christ from me. Behold, thus he loved, and his heart burned within him, and he clung to Christ above in heaven; therefore he did not ask that he should lose everything on earth. Which, of course, he would not have done if love for Christ had not reigned in him.

381 Therefore Christ Joh. 21, 15, when he commanded Petro to preach, asked him three times before if he loved him. For he knew and saw that no one could be a righteous preacher or Christian unless he had a desire and love for him. But how can he have desire and love for him, if he does not first firmly believe in him, that he has everything in him, and knows without doubt that Christ is his treasure and savior, life and comfort? Where this is in the heart, love follows and flows out. But if love is there, it cannot rest nor celebrate; it goes out, preaches and teaches everyone, would gladly plant Christ in everyone's heart and bring everyone to him, dares and leaves over what it should and can. He would like to drive such love into them through such heartfelt words. Therefore he says, "I leave you this last, that you may have in me all that you desire, forgiveness of sins, heaven, the Father's mercy and grace; but see to it that you believe these things, and you will love me well, and keep all that I have said to you.

Now this is what we have always taught and still teach: Where faith is, there works of love shall follow. These are the good, righteous works: as, the apostles and preachers, that they may preach faithfully without any

3) HErrn is missing in the Erlanger.

Shyness; then the other, that they gladly hear God's word, and support it with body and soul. For he does not want the other's work, as monks and priests, to wear such caps and plates, to be clothed like this or otherwise, to eat like this, to pray like this, to sing like this. For they do not proceed from love, and are vain useless works, which even bad boys can do, and no danger is above them, nor may they suffer for it.

But to dare, to do, and to suffer all things for Christ's sake, and to be kind to and serve all men, proves that Christ is truly there through faith, and that there is also a right hearty love toward him. For surely no one else does this, as he says afterwards, "He who does not love me does not keep my words" etc. This is not possible and nothing comes of it. He who does not have his heart's delight and joy in me will not do what I have commanded, that he should boldly preach me, and for my sake cheerfully dare and suffer all things etc.

384 But what shall they have who have such love for him, or what do they enjoy? This I will do unto them again, saying, Whosoever shall come forth, and show himself a true Christian, he shall be loved of my Father, and I will love him, and will manifest myself unto him.

385 What is this said? He has now said how they should be in him and how he wants to be in them; they already have that through faith. Why then does he now say that he will love them and reveal himself to them? Has he not already done both before? For he began it, and laid the first stone. For he suffered for me and preached the gospel and baptized me before I asked for it or knew about it, as St. Paul says in Eph. 1:4 and 1 John 4:19: "He loved us before" etc. How then does he say here that he would love those who love him, just as if he had not loved them before, and would now reveal himself to them, since he said above [v. 12] that they should preach about him? which could not happen unless they had the revelation beforehand and believed in him. Answer: This is how it works: When a Christian has begun, and is now in Christ, he believes and lives in

If a Christian who loves him begins to preach, confess and do what a Christian should do for the sake of his Lord, the devil attacks him and overwhelms him with such a downpour, inwardly through anxiety and fear, outwardly through all kinds of danger and misfortune, that he feels no comfort, and lets himself be looked at and felt as if God were up in heaven, not with us, and had forgotten us. For he hides himself so completely, as if it were over with us, and [as if we] have no more help from him, that where he did not show himself, and let his love be felt, we would sink and despair.

Therefore God does two kinds of work with the Christians (as I have said in the "beautiful Confitemini", 1) when he says: "I will not die, but live" fPs. 118, 17.)), which are called: comfort and help. The consolation he gives inwardly into the heart, so that it may hold on to his grace, and so that it may stand and endure in adversity and suffering. But if it were to remain in comfort alone, no one would be able to endure. For the devil attacks the hearts so hard, especially the apostles and their kind, with heavy spiritual temptations, and makes it so hard and sour for them, and for so long, that he who has begun to believe, and is in Christ, makes himself believe that the devil is even in him, and Christ is nothing in him, but far from him, and leaves him here in hell, the devil in his butt, that he feels nothing at all, but vain terror and sadness in his heart, and by heart hatred, envy, reproach, persecution from the world, yes, even from his own closest friends etc., that he cannot have a good hour on earth, and does not seem otherwise, because he is completely abandoned, that he would like to say: What shall I do? How do I come to this misery? If I had not been baptized and had accepted and confessed the gospel, I should not have such heartache. Before I had good peace and shelter; now I have neither day nor night rest from the devil and from myself.

387 Thus it goes: Whoever comes to Christ, and has his life and comfort in him, has to be tortured and tormented over it, 2) and thinks that he is a man.

1) Walch, old edition, vol. V, 1778 ff,? 93 ff.

2) "werden" is missing in the original and in the Wittenberg.

The devil is in his throat, and he feels vain death and anguish of heart. Now it cannot remain like this forever, otherwise no one could bear it; but the other part, namely the shell and salvation, must also follow by heart, as St. Paul says in 1 Cor. 10:13: "God is faithful, who will not let you be tempted above your ability, but will make the temptation come to an end so that you can bear it.

For this reason he comforts his suffering Christians, so that he will let his love shine and reveal itself to them. As if to say, "Continue in your love and stand firm, even though it seems to you that I have departed from you as far as heaven and earth. For now you have the evil hour, and do not let me wallow in you, and the dark clouds go before the sun, so that you are oppressed with terror and fear. As the 116th Psalm, v. 3, laments: "The snares of death have encompassed me, and the fear of hell has taken hold of me"; item Ps. 142, 5.Periit fuga a m, I would gladly flee, and yet I cannot escape; that there is no Christ at all, and he knows nothing of him (though he, having been baptized and believed, is truly in Christ and Christ in him), that he must despair, and could keep neither baptism nor gospel, unless he were comforted higher. But do not let this 1) take away your heart. For it is not as you feel and think, for I have other and more help, the first, the second and the third in addition, 2) and I will keep your backs, so that you will not sink in the trouble in which you think you have lost me, but will make it so that the temptation, terror and trouble will still leave you in me, and again, me in you, whether you do not see the hour when the devil rages. But he shall not devour you, but shall only be a temptation, whether ye believe and love aright. Yes, I will come and reveal myself in such a way that you will feel the heartfelt love that both my Father and I have for you.

Now this is the case in all of Christendom; as St. Paul also complains 2 Cor. 1, 8,

1) "that" is missing in the Wittenberger.

2) Wittenberger: "the first, the other, the third, and more besides".

that his affliction was beyond measure and beyond power, 3) that he was weary of life and would rather have been dead, for he was so forsaken and without help. But this was not the opinion; but it happened for this reason (v. 9), that we learn not to put our trust in ourselves, but in God, who raises the dead; as he also has redeemed us from such death etc. Therefore he puts us to death, and lets the devil come upon us, not that he should devour us, but that we might be tested and tested, and that he might reveal himself to us more and more 4) so that we might know his love. For such trials and struggles should teach us (which the sermon alone cannot do) how powerful Christ is, and how the Father truly loves us, so that confidence in God may always grow, and knowledge, praise and thanksgiving for His grace and good deeds. Otherwise we would go away with the first faith we had, become lazy, unfruitful, inexperienced Christians, and soon rust away. As we see, many of ours fell to us at first with great sound and joy, and held so well to the gospel; but they became idle spirits (of which Christ says Matt. 12:44), unstruggled and uncontested, and remained without experience, and like the seed withered from the heat without root, remained without fruit, until they fell away again, as sour, worm-eaten and corrupt fruit falls from trees.

But whoever remains rooted and grounded, he will often think that he has neither Christ nor God, and feel nothing but death, devil, sin, as a terrible weather and dark clouds pass over him. But you shall not be forsaken in such (as it seems), for I will not remain outside, but will come to you again, and let such light go out that you shall know me much better and brighter than before. Yes, the more you suffer and show your love for me; the more I will reveal and show you 5) how great the Father's and my love for you is.

3) "been" only in the Wittenberg.

4) "and more" is missing in the Wittenberg and the Erlanger.

5) Jenaer: show.

391 So this is a sermon, not only of words, but of experience. For he begins with the word, that he lets us hear the gospel, baptize, and receive the sacrament; but after that the devil is soon there, who wants to challenge and hinder us everywhere, so that it does not remain and continues. Now the experience must come, so that a Christian can say: "Until now I have heard and believed that Christ is my Savior, who overcame my sin and death; now I also know that it is so. For I am now and have often been in fear of death and the devil's snares, but he has helped me out, and so reveals himself to me that I now see and know that he loves me, and that it is true, as I believe.

392 Such experience makes a righteous, perfect man, as St. Paul Rom. 5:4, 5. Patience" in affliction "brings experience, experience brings hope, and hope does not bring shame," that is, we are so taught by such God's work that we know that affliction makes patient people; but from such patience such people become who endure it, and let the devil aim at them and spew out all his wrath, and yet they stand firm, and learn that they are righteous Christians. Such experience gives certain hope, which does not doubt that they are God's children and belong to Him.

For this reason Christ also laid down such a commandment for his own, that they should preach of him publicly and confess freely, and punish all idolatry and false teaching. But where this is concerned, persecution and temptation are sure to arise. Then patience is necessary, through which comes experience of how Christ loves us and reveals himself. Therefore he says: "He who keeps my words loves me. As if he were saying, "Not he alone who hears the gospel and praises it with words, or can talk much about it. But whoever loves me in this way, I will love him again, that is, at the very time when he thinks he has been abandoned by me, and the devil is powerful, and does not feel my love; at that very time I will show myself in such a way that he will realize and know that I love him and the Father also.

This is a mighty, high comfort to strengthen faith and hope, when a man knows that he believes and loves rightly, and suffers innocently because of it, and is certain that this happens solely for Christ's sake (since otherwise he might well have good days), and neither good nor honor nor anything that is ours counts for anything. So Christ comes with such friendly consolations: it is heartily pleasing to him, and is the dearest and most pleasing thing we can do to him, and for this reason he must again show us all his love. Therefore, even though suffering hurts, it does no harm if you know that he and the Father love you. For if all is evil with the Father and with Christ, and all is love, and joy, and gladness; what then wilt thou fear from the world and from the devil? If they will not love and be merciful, let them be angry and do what they can.

395 Behold, he would have liked to instill comfort and courage into his Christians, as they need it, because they are called and set to bite and scratch themselves, not with flesh and blood, but with the supreme power in hell, on which all that wants to be wise, learned and holy in the world hangs; and with their own hearts and consciences, so that sin and God's wrath terrifies them. Where then do they get such strength and courage that they may overcome such things? Only because he says, "I am in you, and you in me, and they are one. Therefore only hold fast to me; I have begun by my word and have brought you to me; and if you now prove this and fight to remain in me, it will first be a trouble and become difficult for you, so that it seems as if you are alone and I have left you and leave you in all fear and misery. But just hold on, I want to prove to you that I love you, that you will feel it in your heart, how God is so pleased with your faith, confession and suffering. From this you will recognize and experience more and more who I am, what I am capable of and what I do for you, and thus I will reveal myself to you from day to day until you are so tempted.

1) So the Erlanger, "noch" is missing in the Wittenberger and in the Jenaer.

2) Wittenberger: feel and experience.

You will be able to put your defiance all the way to heaven, and strike back at the devil when he wants to accuse you of being a sinner, and of not having done right here or there, and say, "Will you teach me how to be godly? Why do you not teach yourself? Go and bite yourself with your own stink, sin, death and hell; I have another defiance up in heaven, there I have a Master and Comforter who tells me nothing but of God's grace and eternal life. Therefore go with your mouth to another place, and teach other people; you are not the man to teach me what you cannot teach yourself; I can already do it better than you.

Therefore, whoever learns to put away the devil from himself, and to get rid of his own conscience, could then stand against all the world and maintain his defiance: Dear nobleman Pabst, rats and tyrants, scholars and saints, you are great, learned, wise people, but you shall not judge me whether I teach, believe or live rightly, and shall not be good enough for me to want to learn from you, because I know it 2), praise God, better than all of you, and your master, the devil, too. See, such defiance follows from the fact that one thus tests and learns the doctrine in temptation, if one believed before, but now realizes himself how we are in Christ, and Christ is in us. And if there was wrath or disgrace before, it is no more; for Christ is 3) our dear bishop and mediator with God, and 3) shall remain our Master and Lord alone, and no one shall accuse us, frighten us, master us, or teach us.

397 But, as I have said, experience is necessary, through many a struggle and temptation, that the devil may be encountered when he comes and comes right with us, wants to have us pious, and disputes with us out of the law, which means: rightly done or not. Before an untried and inexperienced Christian learns this, he is driven by the devil, so that he must be afraid and tremble, and does not know where to stay. Therefore, one must learn to abide by Christ's word and comfort alone, and to follow the

1) Wittenberger: "dem" instead of: deinem.

2) "it" is missing in the Erlanger.

3) "is" and "and" are missing in the Wittenberger.

The devil will not confess to any disputation about our own works or piety. Even if such a struggle is hard and difficult for us, and we think that we will lose Christ over it, we will not let ourselves be torn away from him, but will wait for his help, in which he will reveal himself to us, and thus realize that he has not failed us with his word, nor have we failed with our faith, but have rightly preached and believed in him.

V. 22. Judas, not Iscarioth, said to him, "Lord, why do you reveal yourself to us and not to Well?

The good and pious Jude has grasped the words of the Lord, that he would love and reveal himself to those who love him. etc. Then he asks a question: "What is the difference, or what moves you to say this, that you will reveal yourself to us alone and not to the world? Just as he also said above [v. 19]: "The world will not see me, but you shall see me" etc. This is almost the question, as if he should say, "Shall we alone be learned, wise, holy and blessed? What will the world say to this? Shall so many highly learned, excellent, holy people, priests, Pharisees, and the best core of the whole people, who are called God's people, and have so much more excellent reputation than we poor beggars, all of them be nothing and damned? What are we compared to them, but as nothing? Should you not reveal yourself to the high people, with whom is the rule, power, honor, and in addition great holiness and worship, and since it is to be hoped that it will take place? What should we wretched people do? Who will believe or fall for us? We will be far too weak for the cause.

This is just the question, since all the world is still at loggerheads, learned and unlearned, saints and sinners. What is it then (says the world) about this new preaching? I see nothing special there; they are vain despised people, runaway boys and beggars, who cling to this teaching. When do you see that great lords, kings, princes, bishops think anything of it? That is why it must be sealed with a sausage. This is the greatest argument and the strongest cause why our gospel is not

shall be right: If it were true, God would have revealed it to other people; why should not the high leaders know it, who can and should rule and reform the world? They should do it, and it would go from place to place.

Now it is true that it is something, and we would like to do it ourselves; so they would also like to be considered the people who should do it, are full of devotion, and would like to have the honor and glory of having done it; they also have honor, power and good enough that it seems as if they should and could do it alone. But God says no, they shall not do it. You poor fishermen and naked beggars, you shall do it; not Annas, Caiphas and the priesthood, who are in office, who have power, authority and justice. Therefore we must and shall comfort ourselves, who hear such things and feel ourselves that we are nothing, and must confess that there are other people who do not let us wipe their shoes. But Christ goes on, asking for no one, to be as 1) great, holy, learned, as he wills, and indicating himself whom he wills to choose and have.

V. 23, 24. Jesus answered and said unto him, He that loveth me shall keep my word, and my Father shall love him, and we will come unto him, and make our abode with him. But he that loveth me not keepeth not my words.

Dear Judas (he wants to say), this thing is done in such a way that one must not ask whether it is king, emperor, Caiphas or Herod, learned or unlearned, but whether it is I? This is the answer to this question. In this sermon and regiment, which I want to start, I want to be equal to what is in the world, one like the other, I do not want to separate or single out anyone. In the world's regiment there must be such differences of persons and classes; a servant cannot be master, the master must not be servant, the disciple must not be master, and so on; but I have nothing to do with that, and it is none of my business. But I want to establish such a regiment, in which

1) "so" is missing in the original and in the Wittenberg.

2) Jenaer: and.

All shall be equal to me. A king born today, who is a lord over many lands and people, shall crawl into my baptism and surrender to me as well as a poor beggar; and again, he shall hear the gospel or receive the sacraments and be saved as well as the latter. So he wants to make the people all the same and make a cake out of it, that it is a different being than the world leads, which must also have and keep its own. And Christ also lets it go and remain; but he is not there to establish such a world kingdom, but a kingdom of heaven.

402. Therefore he answers the apostle Judah thus: It is not because of what the world is, but because of what I said to you that I would reveal myself to you, and to those who love me; not who wears a triple crown of gold, or a coat of scarlet; not whoever is called noble, powerful, strong, rich, learned, wise, prudent and holy; but whoever loves me, may God call him king, prince, pope, bishop, priest, doctor, layman, master or servant, small or great, in my kingdom all such distinctions shall cease.

403 And this is the very reason why I will not reveal myself to the world; for it is so mad and foolish that it wants to teach me and master me how I should rule. Why does he not reveal himself (they say) to the chief priests of Jerusalem, that they might bear witness to him and confirm his teaching? as they say John 7:48, "Does any ruler or Pharisee believe in him?" As they also now say, "Where are there any great kings, princes and lords who accept the gospel? If it were taught at Rome, by popes, cardinals, bishops, or the high scholars at Paris, and accepted by emperors and kings, we would also believe it etc. But now Christ says, I will not do it, I will be unlearned and unmastered, and they shall be my disciples, and shall be glad, saying, Audiam, quid loquatur Dominus, I will gladly hear and learn what he saith unto me. Therefore I cannot reveal myself to the world, nor remain one with it. Let it hear me and learn from me; then it will be wiser and tell me how to do it. There the egg teaches the chicken, and (as Christ says Matth.

11, 19.) "Wisdom must lead itself" to school and "be justified by its children". Just as the pope with his monastic cloisters teaches him how to look at their orders and special works, and therefore make them blessed; but he also wants to remain uncaptured and untaught by them and everyone.

404 Therefore he concludes here briefly and simply: "I will not reveal myself to the world, but to those who hear and accept my word, and love me, call them what they will, in crowns of gold or in coarse, stiff-necked garments. If any man will know me, let him think, and love me, and hold fast to me, that he be not ashamed of me: and they shall know that I will reveal myself unto them, and shall know in themselves that they have believed aright, and are not deceived. Therefore (he says) let the world be world, pope, bishops, concilia, kings, princes make, teach, believe, conclude, what and how they want, it is said: "Who loves me, he keeps my commandments" etc. There we part.

For the world will not and cannot do this, but only does the opposite, that it hates, blasphemes, and persecutes me and my word to the highest degree; and yet boasts, as if it were also well off with God, righteous and holy, yes, only the right Christian church. But do not turn away from it; but look at those who love me, that is, who have my word and keep it, and keep yourselves to them as to my right church, with whom the Father and I will dwell, as follows; and they shall have in me a faithful Savior, of whom they are sure in life and in death that they will not lack him.

And my father will love him.

This is what we have often heard, that Christ with great diligence always draws us up to the Father, against the grievous thoughts that separate Christ from the Father, and make the heart think: I may believe in Christ, but who knows whether the Father is gracious to me? Therefore he will always lead us into the Father's heart, that we should neither worry nor fear anything, if we only love him, and cast far from the heart and tear away all anger and terror. For the devil has no other arrow to draw from us,

because he exemplifies God ungraciously and wrathfully. Where he strikes the heart with it, no man is so joyful as to be able to bear it. Therefore Christ always looks against it, and gives us this defense against it, that we may be sure, and that he himself is good to us for it, if we believe in him, and are in his love, that there is no more wrath in heaven and earth, but nothing but fatherly love and all goodness, that God smiles upon us with all the angels, and has his eye upon us as upon his dear children; that you should desire nothing better than to be led away this moment: so purely does he sweep heaven from all wrath and terror, and fills it with vain assurance and joy, if the heart alone abideth in Christ, and keepeth his.

407 This is a fine, sweet sermon; it does not cost us any hard work, and no one should run far after it or wear himself out with hard work. It costs no more than we already have in ourselves, namely, that our hearts hold fast to it with faith, and our mouths with confession, and show and bear witness to it by love toward our neighbor. And even if you have to suffer the hatred and enmity of the devil and the world for this reason, you have the comfort here that you can well bear it, even despise it. For what harm can it do you, even though the whole world may be hostile to you, persecuting and tormenting you, if you know that, on the other hand, you have the Lord Christ as your friend, and not only Him, but also the Father, who promises and testifies to you through the mouth of His Son that you are to be dear and precious to Him for the faith and confession of Christ? Because you have this Lord on your side, together with all the angels and saints, why should you fear or be afraid of the wrath of the world? And what can they do with their hatred and raging against you without incurring God's unbearable wrath and curse? which they will not be able to bear, but will have to perish eternally when the hour comes for them.

408 And this (he says further) shall not remain, that I and the Father love him that loves me; but, "We will come unto him, and make our abode with him," etc. that he may not be safe alone.

from the wrath to come, devil, death, hell and all calamities, but shall also have us dwelling with him here on earth, and [we] shall be his guests daily, yea, household and table companions. This shall be to you, and not to the world. For it is not worthy of such honor and glory, because it will not hear my word nor accept it, and hates and persecutes it. But you, if you abide in me and keep my words, only be undaunted and do not turn away from the way the world opposes me and you, but let the Father and me take care of you; for you already have a certain dwelling place, appointed for you by us, in heaven. Moreover, if you have to suffer in the world (if neither I nor you want to suffer), you shall also be our castle and dwelling place on earth, with whom we will remain until the end.

409 That is to say, abundantly comforted, and highly honored beyond measure. For what greater honor and glory can be called than that we poor, miserable people on earth should be the dwelling place, pleasure garden, or paradise of the divine majesty, even his kingdom of heaven? And whatever you say and do shall be pleasing to him, and shall be called spoken and done by him; and whosoever shall hurt or harm you, it shall be done to him. And he shall defend thee body and soul, that no man devour thee, because he hath devoured him first. And despite him that harmeth thee a hair, except it be his will, 1) and have done it unto him before. And in short, thy doings shall be right, and shall continue against all devils, and against all the raging of the 2) world, unless both the Father and Christ be no more God. So that, in short, not only in that life are we assured of all grace, love and friendship, but also here, what we teach as Christians must be right, and what we live must be pleasing and pleasant to God, must continue and remain unchallenged.

Yes, it seems to me and looks to me much different that the world is in charge and continues its actions against the Christians, and God does not hold with me, but with them, and dwells with them; as they can then defy

1) The words: "he has him then ... his will" are missing in the Wittenberg.

2) "the" is missing in the Erlanger.

boast against us: Here dwells God, here is the Church etc. Yes, you must not look here at the single piece of the present being, as it now goes and stands before your eyes, but grasp the whole being and regiment of Christianity before you. For they also persecuted Christianity before and (as the histories say) murdered probably seventy thousand Christians in one day, so that it was thought that they would even exterminate Christianity. But what did they accomplish? It has nevertheless continued; and the more they resisted with torture and strangulation, the greater Christianity became. For we are at home here (says Christ), I and the Father, and want to dwell here; you shall not resist this, or you shall go over it in ruins, as happened to Jerusalem and Rome.

411 So now they also have it in mind against us, they counsel, decide and think nothing else about our heads, but only purely exterminated, hanged, drowned, beheaded and burned. But he sits above and says: "Dear angry lords and nobles, do it, let me also keep a little house where I stay. They do not want to believe this, but want to make it badly pure; and they will do it until they also lie in a heap in the ashes. But here is the text that says: You poor Christian church, you shall be our little house, yes, our castle and fortress, where we want to live and stay; let them only be hostilely angry and throb, we want to see if we can remain seated before them, and fight off both the devil and the world; they shall also let us rule, and leave Christianity on earth undestroyed, should they become mad and foolish. So the Christians sit here on earth in defiance of the world, and are called God's dwelling place, to the devil's chagrin, that they must let them remain without their thanks. For he says: "We built this house, we founded and consecrated this church, and we want to keep it and preserve it, stronger and more firmly than any wall or fortress can do.

412 We are to learn these things, that we may know what and who Christianity is, and what we have in Christ, so that we may become accustomed to hope firmly for certain blessedness (especially in the last hour of death), and to be fervent and fearless before Him.

Devil and his input, and against the 1) world, and to defy this. Christ shall be our guest, and we shall remain his lodging and dwelling place (as he promises here); they shall not refuse this, and shall not take this guest from us, though they have taken from us life, limb and all. But because we have him, we have all things, and will keep ourselves from the devil, from death, and from hell. Therefore, though we die now, yet live we; though we go to hell, yet are we in heaven; though the devil eat us up and devour us, yet shall his belly rend us with his everlasting mockery and hurt, and restore us alive. For he shall leave this Lord (who dwells in us) uneaten, and his church and tabernacle undestroyed. For he also wills to have a tabernacle and a castle, and hath set it upon a strong rock and mountain, that no power of hell shall be able to prevail against it [Matt. 16:18]. This is the proper dwelling place of God, previously signified in the Old Testament by the tabernacle of the congregation and the temple, namely, the dear company of Christians who believe and confess the word of Christ; there He will dwell and abide, be it whom it may. This house shall and must remain unto him; and whatsoever these do, speak, and make, it shall be lawful and good, though all men and devils condemn it; for they are the Father's dear children, and the brethren of the Lord Christ.

V. 24 But he who does not love me does not keep my words.

413 No one does this but the world and false Christians; this is their way, that they cannot love Christ, nor keep his word. For they seek and love only what is theirs, that is, the world, and what pleases it; as he says afterwards, "If ye were of the world, the world would love theirs." Therefore, those who love him must not be of the world.

Now we have heard that if any man be baptized, and cleave unto the Lord Christ, they are as sheep in the midst of wolves (as Christ himself saith [Matt. 10:16]); so that the world is not so hostile to any devil as to such,

1) "the" is missing in the Erlanger.

and such enmity far surpasses all other enmity on earth. Whoever then should endure that he should bite with the world, and be scratched by the devil, and bear everyone's hatred and envy, and what is laid to his charge, must have a heart that thinks more highly of the Lord 2) Christ, and that he is dearer to him than all that is in the world, with all its favors, friendships, goods etc., and be of this mind: What I suffer, I suffer for the sake of my Lord 3) who shed his blood for me and saved me from eternal death and from the power of the devil; therefore I will remain at his service, yes, for praise and thanksgiving, and say, sing and praise about him, whether it pleases or displeases whomever it pleases. But he who will not do this shows that he prefers the world to Christ and his Christianity. Therefore he cannot know what Christ is, nor come to the glory of becoming the dwelling-place of God, nor know it, though he would otherwise boast much of Christ and Christianity; as the pope and the rulers do, yet know nothing of the comfort and power of the word of the Lord Christ.

So you have briefly sketched the world here and described what its nature is and what is to be thought of it, namely, that it cannot nor will love Christ, nor keep his words. That is why it has its love and desire elsewhere. As St. John 1 Epistle 2:1 says, "That which is in the world is the lust of the flesh, and the lust of the eyes, and the life that is in hope." These are 4) the three things that rule the world and have it all to themselves. "Lust of the flesh" means that it alone seeks and strives for what is good and gentle for the flesh; it does not want to suffer toil, unpleasantness, and hardship, as it is laid out for man that he should nourish himself in the sweat of his brow. Everyone wants to be above this, seeks and strives to be rid of it, and to live gently according to all pleasure, to be free and at ease. This is seen in all classes, both high and low. A husband does not want to be satisfied with his wife, and would rather commit fornication. A magistrate pushes the displeasure and burden to his wife.

2) "HErrn" is missing in the Jena.

3) Wittenberger: HErrn Christi.

4) Wittenbergers: are now.

(so he should carry) from himself to others, that he may have a gentle life only in other people's property, seeks only how he may have use of it, and snatches to himself what he can.

416 Thus all the world is skilful: where someone can avoid work, he does it, and yet wants to enjoy it. As the pagan poet says: Ingenium est omnium hominum a labore proclive ad libidinem. They all like to have honor and goods, and everyone wants to go up, and stand in a great position; but when they come in, and feel the work and care that it entails, they soon get tired, and do not go on; for they have sought nothing but their pleasure and good chamber. Just as in the marriage state everyone wants to seek joy and pleasure, and afterwards, when they come to it and do not find it, they become hostile to it. So it is in all other states, that there are strange birds in the world who keep their state faithfully. For it has trouble and unwillingness; whoever should lead it rightly and godly, will soon see what danger is in it, and how hard it becomes, that he will often complain, as the world cries, that it is a hard miserable life, and will soon say: Who would have believed that he would have so much trouble? Oh who would be out 1)! Yes, dear, if you didn't want that, you should have let it stand before. If one should have nothing else but joy and pleasure, or honor from it, and sit on top, who would not want that? But so is the world, that it loves nothing but carnal pleasure.

417 Whosoever therefore loveth these things is not fit for Christ. For he who cannot suffer unpleasantness in his position, and does not want to have work, will be much less able to hold the high office that is called being a Christian. For if he cannot suffer a little there, what will he do when he is to stand in battle with death, the world and the devil, for Christ's sake? Therefore, whoever wants to be a Christian must not let the world love him, because in lowly offices love must be disregardful of carnal desires and pleasures.

418 Secondly, there is also "the lust of the eyes. This is nothing other than avarice, which vice is now so far ingrained.

1) Wittenberger and Erlanger: Oh if it were off.

that it is almost in vain to preach against it. After all, almost no one in any position or office has become a bully, even a public usurper 2). What should such people do for the sake of Christ, if they do not give their neighbor a penny for free, or without being hurt, and give in?

The third is the "hope of life", that everyone thinks how he can rise high and lead others. If he is a citizen, he wants to be a knight. If he is noble, 3) he wants to be like a prince. If he is a prince, he would like to be emperor; and even if he were, he would not let him be emperor. That is the rule of the world; nothing is valid and nothing works, but only vain lust, avarice, and court. Whoever seeks this, Christ will never be dear to him.

Therefore nothing else will come of it (Christ wants to say here), whoever is to keep my word, must be so skilled that he is satisfied when all three of these, pleasure and good estate, property, honor and power are taken from him, and must leave everything that the world likes. But this must be a heart that loves me above all things; but if it is to love me, it must consider all such things, and be willing to let them go and lose them. He will never do this if he thinks: "I have my house and farm, my wife and child, my goods, my honor and my friendship; how can I leave them and go to them and take nothing but suffering, torment, persecution, shame and disgrace before the whole world? Who wants to stay with such a Lord? But if he is a Christian, he sings thus: I love my wife, child, house and home, friendship, but not above Christ, that I should deny him or his word for his sake, but would much rather forsake all that the world loves, and suffer in return what it shuns and flies. 4)

421 Therefore he says here that it will happen in this way in the world, that there will be many who will also boast of his name and word, but they will not keep it. Because they are not so minded that

2) Chair robber - asset robber. Chair - Vorrath, Capital. (Kaltschmidt.)

3) Noble - a nobleman.

4) Jenaer, Walch and Erlanger: fleugt.

They wanted to lose something or suffer for his sake. Now it cannot be that one could love both the world and what it has, and also cling to him or keep his word. For both do not want to be with each other on earth. The devil will not let it come to this, that those who want to be Christians should keep the world's friendship and love. So it cannot be that flesh and blood remain with its lust, avarice and hope, and cling to Christ. Therefore send yourselves, if you will be my disciples, to hold fast to me, and only dare to trust in me. If I have not deserved that ye should love me, I will not require it of you: but I mean that I have truly deserved it for you, that ye should love me above all things that are in heaven and that are in earth. For I have shed my blood for you, opened heaven for you, rent hell for you, reconciled the Father, and given all things to you through my own one body. Your mammon, goods, honor, sweet and gentle life can never do you as much good as I have done. There is enough reason why you should prefer me; there is no lack of me, I have earned it abundantly 1) and well. But it is the fault of your Adam, blood and flesh that you would rather have a good, gentle, glorious and splendid life, which you have here for a little while and will never have hereafter.

422 Whoever then does not respect these things and sets his love on other things, forsakes me and my word for the sake of a penny, yes, for the sake of a word, what does he have against it? Again, take and count from the top of this whole chapter, and especially what he has now said, and you will find it. As that he promised such rich comfort to his Christians, that he would reveal himself to them, and his Father would love them, and come to them, and make his abode with them etc. From this follows here the contradiction, that the others all shall have none of the blessed consolation and the glorious promises. The Father will not love them, nor reveal himself to them in Christ, nor come to them etc. From this, count back for yourself what harm they must have,

1) Wittenberger and Erlanger: honest.

if they do not love Christ. For what is it if God does not love a man, nor wants to be with him? What has he gained if he has all the world's goods and glory?

Where he does not love you, you are condemned and lost. For where God's love 2) is not, there is no grace, but only wrath and hell. Where he does not reveal himself, you are blinded and remain in eternal darkness. Where God does not come to you and dwell with you, the devil dwells with you with all his angels. What is a man without Christ and God? If God is not with him, then he is the devil's own, subject to all wrath and misfortune, and assigned to the hellish fire, as he lives, walks and stands. As John 3:48 says, "He who believes is not judged, but he who does not believe has already been judged, and God's wrath abides on him." For here is no remedy, the Father must either be gracious to us, or be angry; either God must be and dwell with us, or the devil; Christ must reveal Himself, or we remain blinded altogether.

424 Therefore, if the world does not want to have Christ, but follows its lust, its avarice and hope, that it wants to have everything here, to float above in honor and power, it is not helped by this, and still has nothing from it, because it loses God's grace and Christ, closes heaven to itself, and in return takes upon itself eternal wrath, disgrace, the devil with all hell, and sinks into the abyss; in addition, it does not keep such temporal good for long, but in the end must also do without it. But it does not want to believe such, thinks it is not so evil. But still it is written here, and is held up to us by Christ himself, so that we do not also throw it to the wind, as the unbelievers do, and think that we firmly hold on to this Lord Christ, and do not let ourselves be too fond of the world's good, pleasure and splendor, where it concerns this man and his word. For he also gives us those goods sufficiently and abundantly, wife, child, house and farm, authority and honor; but so that he wants to be master over them, and if it wants to apply, to lose Christ and to avoid, or to keep this, that one gives leave to the same all; as,

2) Erlanger: "the love" instead of: God's love.

Praise God, many pious people have done and still do. As we also see many who only do the opposite, and only seek the pleasures of the world, and so rage and rage for it, as if they wanted to take it all to themselves, and be everything. But we will also see how they will descend into the abyss of hell without any mercy, even if they do not believe it now.

V. 24. And the word that you hear is not mine, but the Father's who sent me.

425. How can the man speak thus? Hard before he said: "He who has my word and keeps it" etc. and now he speaks: "My words are not mine, but my father's." How then are they at the same time his, and not his words? But it is always that he is diligent to speak in such a way that he first brings us to himself, and when we have been brought to him, he then goes straight to the Father; so that when we hear him speak, we immediately learn to say, "This is what the Father speaks to me through this Christ;" and draw comfort, joy and love from him, that there is no other word of God to me or from me in heaven, nor do the angels hear any other than that Christ speaks to me.

426 Therefore it is the same, that he saith, He that keepeth my word; and, The words which I speak are not mine, but the Father's. For they are not of me, neither am I the beginning of the word; but the Father hath commanded me, and ordained me, that no man should doubt, or say, Yea, Christ preacheth sweetly and finely; but who knoweth what the Father saith above? He comforts me that he loves me and will reveal himself to me and dwell with me etc. Yes, if it were certain? If I heard it from the Father 1) himself, from heaven. No (he says), thou needest not, and wouldest gape in vain for it, but shalt be sure that the Father which is in heaven speaketh no other word than that which thou hearest out of my mouth, that it is truly not mine, but the Father's word, and is called.

This is good, that one does not separate the three persons of the divine majesty from each other, but knows, if one has One, that One is the other.

1) Erlanger: "from him" instead of: from the father.

When you hear a person, you hear the whole Godhead. Therefore, when you hear Christ's word, you must hear it as if you were hearing nothing but God's word, and you must regard it as if there were no other word in heaven and earth but this. For this sweet and sweet word, which sounds upon me on earth, sounds also upon me in heaven, so that I must not think that God is angry with me. For here I hear his word, which is of all grace, love, comfort, help, and blessedness, that I should not be dismayed or afraid.

This is not only so that I may take comfort and be sure of God's mercy, but also so that I may resist the devil when he challenges me with terror and grief, or with other doctrines, and call him a liar and a blasphemer, saying, "I have the word that God speaks in heaven before all the holy angels, and on earth before all creatures and men; I will keep it and hear no other. For it is not my poem, but the truth revealed from heaven, which all angels hear without ceasing, and rejoice over it, saying yea and amen to it. And I can boast that I am not the only one who teaches and 2) says such things; but all creatures, both, all the heavenly host, and on earth all Christians, hold with me. Such assurance helps greatly to become confident, bold and courageous against all kinds of temptation, as well as against the world and the devil.

It also awakens the heart to do and suffer all that a Christian should do and suffer. For who can conclude without doubt: God Himself in heaven says that I should confess and preach this Christ and do what He calls me to do; he still goes so freshly and joyfully that nothing becomes too difficult for him that is above it. And every man in his state and profession can thus say: Here I have the word of God, that through Christ I have a gracious God in heaven etc., and that here on earth, as a ruler or magistrate, I should faithfully carry out my appointed office; as a subject, servant or maid, diligently and faithfully carry out my obedience and service.

2) Walch and the Erlangers: or.

454 Erl. 4S, SI8-M0. Interpretations on John the Evangelist. W. VIII, LS3-LSU. 455

perform etc. I will do that with all my heart. And he does it as if he sees God Himself up in heaven before his eyes.

430 For so it is in the world: When the Lord himself is before the eyes and looks, all that he wills is done. As also the proverb saith, The man is himself; and the wise men have said: The eye of the master makes the horse fat; and: The footsteps of the master fertilize the field; item: The eyes of the housewife cook well; that is, that the master and the wife themselves watch diligently, and keep an eye on how things are done, and let them remember and see how they have done it.

431 So here too, the most important thing in Christianity and all good works is to always have the word of the Lord before our eyes and to look at his mouth, so that we not only gain love and a good heart toward him, but also become fresh, brave and eager to do everything that pleases God and to suffer much that we would not otherwise do or suffer. For where the word comes from the heart, one does not do otherwise, but like a lazy maid or servant, when his master or wife is not at home, snores and sleeps, and as Christ says Matth. 24, 49, begins to drink himself drunk with the drunkards, still cares nothing what he should do, or what his master wants him to do etc.

This is that he does not speak to them of the Father as being far away from them, up in heaven, nor does he point to his own person or mouth, but shows that his word is not his, but the Father's word, and that he himself speaks this to them, and is also present with them in their hearts, so that they should have no other thoughts of him, nor seek any other word than that which they hear here in Christ. 2)

I have spoken these things to you because I have been with you. But the Comforter, the Holy Spirit, whom my Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you.

1) "Here" is missing in the Wittenberg. Instead of "hear" there is: have.

He hastens to make up his mind to get up and go away to his 2) suffering, for he has still spoken all these things over the table. I have told you many good things," he says, "to comfort and strengthen you, that you may be undaunted and not grieve at my departure. Now these are such words and sayings, which you hear with your ears, because I am present, but they are still too high for you, and yet you will not understand them; when you see me taken away from you, then it will soon be over and forgotten what I now tell you and comfort you. But afterward, when the Comforter comes, whom I have promised you, he shall teach you in detail, so that you may understand and remember all that I have said to you. Otherwise I would have spoken it in vain, and you would forget everything, as you do not now have it in your hearts and cannot understand it. For you are still too weak in flesh and blood to grasp any more than you hear with your ears; therefore the Holy Spirit must come and press it into your hearts and make you wise by experience, so that you may understand what I mean and receive and feel the comfort I have given you.

434 Now this is also a very comforting saying, and well to be remembered; as we heard above [v. 17.That Christianity has this promise, that the Holy Spirit will always be with it, and not only that, but also to teach and remind it until the last day; as we also confess, "I believe in the Holy Spirit," and "a holy Christian church," so that it is testified that the Holy Spirit is with Christianity and sanctifies it, namely, through the Word and Sacrament, by which He works inwardly the faith and knowledge of Christ. These are the instruments and means by which he sanctifies and purifies Christianity without ceasing, by which it is also called holy in the sight of God, not at all from what we do or are ourselves, but that the Holy Spirit has been given to us, as we will hear hereafter.

435 And this is a necessary consolation for the Christians, so that they do not doubt that the Christian church will remain in the world in the midst of all the people.

2) Wittenberg and Erlanger: zum heiligen.

Unbelievers, Turks, pagans, Jews, heretics, and hordes, even in the midst of the wicked devil and his angels. For here is the promise which is not denied nor lacking: The Holy Spirit shall teach you all things, and bring them to remembrance etc. That we may be sure of this, and may cheerfully boast, and thereupon dare all things, live and die, that we have the Holy Spirit, if we have and believe the word of the Lord Christ, and may assuredly conclude with ourselves, Let devil, death, and sin be against me, yet am I holy. For that I believe in Christ, and have come to know him, and rightly understand and use the Word and Sacrament, I have not from my own head, but from the Holy Spirit.

436 For these things are by no means to be despised, nor to be put to wind. For they are the very means by which the Christian church is made and preserved by the Holy Spirit, and therefore is and is called holy; though they are common 1) and seem small, and are bestowed on some who abuse them or make heresy of them, or boast of them only in appearance, and yet are false in heart. And because it is such a small thing to look at, it is despised that one thinks the Holy Spirit is high up in heaven, and we here on earth, and must attain it ourselves by our life and work, if we want to become holy.

437 For this reason monasticism has been raised up and it has been said: This is a holy order; item: These are holy fathers etc., and yet next to it it has been made so uncertain that no one among them can nor should be allowed to declare himself holy for his person. That is a loose, rotten reason, and vain false glory, to call a state or order holy, and yet none of the persons, when they all come together in one heap, can say: I am holy. What the devil is the holy order to me, which makes no one holy? Or, what do they serve, because they open people's mouths in vain, and only hinder and lead away the right holiness to recognize and receive, which the Holy Spirit gives.

438. but a Christian can thus boast with

1) "are" is missing m the Wittenberger and in the Erlanger.

Truth and reason: I believe in the Holy Spirit who sanctifies me and all believers. Therefore, I am in a holy order; not St. Francisci, but Christ, who sanctifies me through his Word and Sacrament. O God protect me, say those monastic saints, from such presumption; I am a poor sinner. Go on, then, run to Rome, Jerusalem, and through all the orders and monasteries, and see when you will become holy. But it is said, If thou wert holy thyself, thou wouldest have no need of the Holy Ghost: but because we are all sinners and unclean in ourselves, therefore the Holy Ghost must do his work upon us. He gives us the word and baptism of the Lord Christ, and his power, not only that you may be in holy orders, but also that you yourself may be personally holy, saying, "I am not holy of myself, but by the blood of Christ, that I may be sprinkled, even washed, in baptism; item, by his gospel, which is spoken over me daily. Therefore such foolish, false, and hurtful humility is not to be commended, that thou for thy sin wouldest deny that thou art holy, for that would be to deny Christ's blood and baptism; and not to me the Christian church, wherein we should come together unto the gospel, baptism, and sacrament, and yet not be holy, nor have the Holy Ghost.

439 But so it should be distinguished: There are two kinds of holiness, or, being holy may be understood in two ways. First, by and through ourselves, as there are the monks' order and self-chosen clergy. This is nothing but the word or name that it is called holiness, but basically false and dishonest, and before God nothing but sin and stink. For in us and out of us grows nothing but unholiness and uncleanness; let [one] be a barefoot or other monk and workman, and he remains a damned sinner, as he was born of Adam. Therefore I will not be called holy by myself, nor for my own sake, nor by any man, nor boast of holiness; but therefore I am holy, that with undoubted faith and undaunted conscience I may say, Though I be a poor sinner, yet is Christ holy with his baptism, word, sacrament, and holy things.

Spirit. This is the one right holiness, given to us by God.

440 Yes, you say, how do I come to this? or, what is the Holy Spirit to me? Answer: He baptized me, and preached the gospel of Christ, and awakened my heart to believe. Baptism did not come from me, neither did the gospel and faith, but he gave them to me. For the fingers that baptized me are not man's, but the Holy Spirit's; and the preacher's mouth and word, which I have heard, is not his, but the Holy Spirit's word and preaching, which by such inward means gives faith, and so sanctifies.

441 Therefore, as little as we should deny that we are baptized and Christians, so little should we deny or doubt that we are holy. And it would be good for people to think and get used to this, not to be afraid or shy away from it. Just as I and others are so low in our monasticism and unbelief that I was frightened by the fact that a man on earth should consider himself holy or be called holy. For our thoughts were only upward among the departed saints or blessed in heaven; yet in Scripture this word "holy" is always said of the living on earth. As 1) St. Paul commands almost in all epistles to greet all saints; item: All saints greet you; and 1 Tim. 5, 10. of the widows he speaks: "If she has washed the saints' feet." There he freely called all Christians saints by their name. And so, in the beginning of Christianity, for a long time they called each other saints, and should still be so. For it is not a hope that Christians call themselves saints after Christ, but an honor and praise to God. For by this we do not praise our own stinking holiness of works, but His baptism, Word, grace and Spirit, which we do not have from ourselves, but have been given to us by Him.

442 So learn from this text how and where to look for the Holy Spirit; not above the clouds, but where Christ is.

1) Wittenberger: And.

2) Wittenberg and Erlangen: an.

and says, "The Comforter, whom the Father will send to you," and "he shall teach you all things and bring them to your remembrance. Therefore he must not remain sitting above, but be sent down to the Christians; and whoever shall find and obtain him must not gape up, 3) as we have done, as if he were hovering above the dead saints, apostles, martyrs, virgins, etc., but he is here on earth, as Christianity is on earth. For where the same is, there he shall also be for ever and ever, as he said above [v. 17.So that he may be drawn and united into the ministry and government of Christianity, the Word and the Sacrament, and that the same may be highly exalted and praised, that where this is, and whoever receives it, the Holy Spirit is certainly present, and is received, and works through it, enlightening hearts, and giving knowledge of Christ, or faith, and so making sinners pure and holy.

This is our consolation and defiance, that we can confidently boast on good grounds, and say: We are holy, and among ourselves holy brethren, in Wittenberg, Rome, Jerusalem, etc., and where holy baptism and the gospel is, and do not look upon ourselves differently among ourselves, but as God's saints. Even though we are still sinners, and always have many infirmities in our flesh and blood, yet if we remain attached to Christ, and by His baptism, and rely on His blood, He covers our sin and impurity, and makes us completely pure and holy in the sight of God. Behold, thus the Christian church is to be honored and regarded, so that one takes down the defilement which they have smeared upon us, and have pointed this name only to the departed souls and to their ranks and orders, when they themselves must say in faith: I believe a holy Christian church, the congregation or gathering of the saints etc., and yet against it no living man can point out or boast such etc.

444 But if we confess the faith rightly, "a holy church," etc. we need not doubt that we are holy; as thou needest not doubt that thou art baptized, and that Christ is holy.

3) Wittenberger: gauffen.

4) Erlanger: "Baptism remain, on".

Blood is shed for you. If you believe this, you must also confess that you are holy. For this is the Holy Spirit, who gives you Christ and his holiness, and works faith in you. It is true that the Holy Spirit sometimes causes Christians to fall, to err, to stumble, and to remain in sin; and for this very reason he does not please us as if we were holy of ourselves, but that we learn what we are and from whom we have holiness; otherwise we would become too hopeful and presumptuous.

445 Christ therefore says: "The Comforter, the Holy Spirit, whom the Father will send in my name, he will teach you all these things. There he describes and circumscribes the office of the Holy Spirit, which he is to lead.

Our papists have also miserably and shamefully torn up this comforting text, and thus taken away the very thing that Christ gives here. Therefore, we must also act to sweep out such smeared filth. For so they have interpreted it: Christ says that the Holy Spirit is with the Christian church and teaches it everything; this is right and true. Therefore it follows that what the Christian church concludes, the Holy Spirit does. Now the church has decreed that the laity should receive only one form of the sacrament; item, that one should not eat meat on certain days and times; item, it has confirmed the spiritual orders and monastic vows, purgatory and masses for souls, pilgrimage and service to saints, and all the same sweat; therefore one should keep such things and be obedient for the sake of the soul's blessedness. And he who is not obedient to the pope and bishops is not obedient to the Christian church; but he who does not obey the church is disobedient to the Holy Spirit.

So they have deceived the simple with such cries, and have driven all the world and brought it into their compulsion, so that no one has been allowed to protest against it. Yes, they have gone so far that they want to conclude from this with all joy, yes, with all nonsense: The church is more than the Holy Spirit and Christ himself with his gospel. For although the Holy Spirit through Christ has taught and ordained otherwise than that the holy sacrament in both forms should be administered to all Christians, he has not done so.

nor should it remain as the church concludes and regulates it. Let Christ, God's Word and Gospel be what they are; what the church says is said, it is to be followed without any contradiction. Thus they have forcibly made baptism, gospel, sacrament and everything null and void, so that it should and must no longer be valid, as they want it to be, and in addition they have annulled it by their monasticism and works doctrine; everything from this saying.

448 And here they were skillful (so that they made a noise before the people's eyes and were not caught) with the devil's art of lying, who also uses to lead the Scriptures, but only piecemeal and falsely 1) so that he plucks out what serves to deceive and leaves what is against him. Therefore we must open our eyes, so that we can recognize such devilish monkey play and blind grips, and push his lies into his jaws.

449. There are two pieces in this text. For Christ speaks plainly: "The Holy Spirit, whom the Father will send in my name." Item: "He will teach you and remind you of all that I have said to you." Here the most distinguished words are: "in my name"; and: "what I have said to you." They let them go, and flutter over, as if it were nothing, or had been spoken by a fool. But it is not so to stumble and stumble, dear devil, but put glasses on your nose, and look at it, or even leave it. The Holy Spirit, he says, is to have the office of teaching and reminding Christianity of the word of the Lord Christ; as he says afterwards in the 15th chapter, v. 26, "He will testify of me"; and in the 16th chapter, v. 14, "He will transfigure me," etc., not thus, "He will give the church power to conclude and set what she will over God's word. He does not have the office to change baptism, gospel and sacrament, or to make new law and order; but only my word, order and foundation, that he shall handle and plant in you, and teach you what I have said.

450. from which is now easily the devil

1) Wittenberger: carnal.

to answer: I hear well the terrible words that you speak: Christian church, and Holy Spirit, before which everyone should bow down and say nothing against it, but I also want to hear what and who the Christian church is called and is; then let us become one, so that we understand the language. Yes, you say, I mean the pope in Rome, cardinals, bishops, doctors, spiritual fathers, when they come together and conclude or arrange something. Yes, the devil thanks you, who calls you to abuse such a glorious name, which is to be held in all honor, for such foolish work, what one should eat or 1) drink on this or that day, or how long a bishop's cloak should be, how wide or broad monks' caps and plates should be etc., and how high or low each one should sit. Does this mean Christ's word and order? or did he or his apostles ever teach a word of it?

So you see that these boys are two-faced, taking the word: Holy Spirit, church, and dragging it on their trumpery, and in addition not teaching a word what Christ has said or ordered, yes, teaching and doing the very contradiction, and leading, just under the name of Christ and the Holy Spirit, the people of Christ and the Holy Spirit. Christ did not say that I must believe and accept everything that pope, cardinals and bishops decide, but I should hear the Christian church, which has the Holy Spirit, sent by the Father in Christ's name, who teaches it nothing but what he has said, that is what it should be, and by that I should know it. So you, as an evildoer, take this name and lead it to a boys' school that asks nothing everywhere about what Christ has commanded or ordained. They go beyond 2), conclude and set what they themselves want, and then say: the Holy Spirit has done it. Yes, they may go out so brazenly that they put such a bunch of rascals above God's word, and say: the church is above the gospel. As if a Christian church were without Christ and his Word. And because they sit on top, and conclude without, yea, against Christ's word; so must the Holy Ghost

1) Jenaer: and.

2) "about that" is missing in the Erlanger.

He shall be with them, and do and confirm all that they want him to do, and call it the church, and command everyone to hear and obey it as God Himself, forfeiting their blessedness. Yes, wait for it. But he will leave it alone, for Christ describes him as a teacher who teaches and proclaims his word.

When you hear such people preaching about the Lord Christ, acting and practicing his word, baptism, suffering and resurrection, you can say 3): Here I hear the true Christian church, for there is the Holy Spirit, who teaches and reminds what Christ has said; not a man's condition of food, drink, clothing. - For what is that to the Christian church, or what may the Holy Spirit be used for? Surely every householder can do it in his house, with his servants. What should a pagan lack, who 4) has heard nothing of Christ, the Holy Spirit, or the church, that he should not be able to make an order to eat fish or meat on such a day, to celebrate or fast, to wear red, brown, black or gray skirts? What kind of art or revelation of the Spirit is it that a cardinal sits over a bishop, the bishop over a prince, etc. that any pagan and unchristian could not order it himself? For for this purpose God has given reason to rule on earth, that is, to have power to make law and order of everything that concerns this bodily life, with eating, drinking, clothing; item, to keep outward discipline and live honorably 5). Such rule is not only of Christians, but mostly of pagans and Turks. For as Christians we have nothing to do with it, and the Holy Spirit's ministry is not concerned everywhere, but he deals with other things, namely, that he 6) cleanses us from sins, redeems us from death, sets us free from the devil, extinguishes the hellish fire, and makes us holy, alive, and eternal children of God. This is not accomplished with caps, platters, eating fish or meat, but it belongs to the fact that the

3) "Suffering .... treiben" is missing in the original and in the Wittenberg.

4) Erlanger: "who also".

5) Wittenberger and Erlanger: honest.

6) "he" is missing in the Erlanger.

Word and sermon hear of Christ who shed his blood for us and died.

Therefore let us look at this text, keep it pure, and hold it up to their noses, that it says: "The Comforter, whom the Father will send in my name, will teach you 1) all things. They leave this outside, and smear the slime on it, so that it comes in our name; if we popes, cardinals and bishops thus conclude, then the Holy Spirit has done it. But this is called in Christ's name, where Christ is understood, known, and believed, where his baptism and preaching are done. Item: "He shall teach you and remind you what I have said to you," that it is my word and teaching, and he shall keep it that way, and remind you of it, so that you may understand and judge that it is my word, and just what I have said to you; 2) and thus cross it out, and make it clearer from day to day, so that you may know me better and better, how you are saved from sins and death through me.

I say this in answer to our papists, who come along with this saying, and praise the glorious name of the Christian church, that the Holy Spirit teaches it, therefore one must keep what it says; for this is true and right. But there it is a question of looking at who is the church or who is not. This is to be seen and judged (says Christ), whether my word is there. For the Holy Spirit shall come in my name, and teach what I have said. But if it is something else, or not according to this word, then it is not the Christian church. For how would the church come to change and repent of their Lord's word? If they were the true church, they would say: I hold to my dear Lord Christ's word, so I stick to it. Accordingly I will conclude, and will not hold with those who want to do otherwise; as she did before, when she condemned all heresy and false doctrine, but not from her own head, as the pope does with his flocks, but according to the Scriptures and Christ's word, and thus concluded: This is what my Christ says, this is what the Holy Spirit has taught me; therefore

1) Wittenberger: he will.

2) Erlanger: sage.

I conclude and say that Arius and others who teach against it are heretics and accursed teachers. This then is called rightly concluded, as the Christian church ought to conclude; and this ought to be kept and obeyed. But what is different from garments, food and other outward show, that is not so concluded; for it is not Christ's word, but from the pope's own conceit; there they may order what they will, but it is none of the church's business. For what God's word teaches, and Christianity concludes, does not belong to this life, but up to that life, and therefore must also go, not from our head, but from above, from Christ, and according to his command.

455 When we have received this text against the Pabstrotts, then other spirits come from the other side and say that they are the ones who have the Spirit, and they know nothing to boast about but pure spirit, and they also make a great show of it and use splendid words, as now the Anabaptists and their like, and in former times the Montani and many others. And this alone is the quarrel with all the sects, that they want to have the Holy Spirit, and therefore have believed them. And we must always be in battle with the devil and false spirits.

456 But if we look at this saying and the like, we can judge rightly and reject everything that is against it. For they bring what they will, so I know well what my Lord Christ says and what I should believe. If someone comes and presents something to me as taught or revealed by the Holy Spirit, I hold to this word and hold his teaching against it as the right touchstone. If I see that it agrees with what Christ says, I let it be right and good. But if it wants to go aside and do something else, then I say: You are not the Holy Spirit, but the wicked devil; for the right spirit comes in no other name than Christ's, and teaches nothing else than what the Lord Christ has said. So we can protect and defend ourselves from all kinds of error and false spirits, if we only stick to this, and keep this saying right and pure, and know that the Holy Spirit does not bring people into the world.

We are not afraid of the truth, but of great, serious things, of Christ with His gifts; and we can boldly rely on it, and also 1) conclude that we, who have Christ, are holy before God, and have the Holy Spirit with us, contrary to all other self-chosen holiness.

V. 27. Peace I leave with you, my peace I give to you; not as the world gives do I give to you.

457 These are the last words of him who will pass away and give good night or blessing. This shall be my valete (he says); I depart, and know not how to leave you anything in the world; but my testament, and what I will leave you, that is peace. And he sets forth two words: One says, "Peace I leave unto you." And the second, "My peace I give unto you." To this he declares the two with an addition, that he says, "not as the world giveth," etc. As if to say, I know no greater treasure to leave you than that it may go well with you. For no man hath peace, except it be well with him, as it shall be with him. Therefore in the Hebrew language the 2) little word "peace" means nothing else than well-being. I leave these things behind me, that it may go well with you, or that it may be well with you, that you may not say to me that I have left peace and trouble with you.

Now this is a very comforting and sweet last word, that he leaves them, not cities and castles, nor silver and gold, but peace, as the highest treasure in heaven and earth, that they may have neither terror nor mourning from him, but right, beautiful, desired peace in their hearts. For as much as in me is (saith he), ye shall have nothing else but peace and joy. For thus have I preached unto you, and so dealt with you, that ye have seen and known that I love you with all my heart, and do all good, and that my Father doth mean you with all graces. This is the best I can leave and give you. For this is the highest peace, when the heart is satisfied; as

1) "also" is missing in the Erlanger.

2) Jenaer: "to".

They say: Joy of heart is above all joy, and again: Sorrow of heart is above all sorrow.

There is nothing with the joy of children and fools, of beautiful clothes, counting money, pleasure and happiness, because this joy lasts for a moment, and yet the heart remains uncertain and in discord or worry. For it cannot say that it has a gracious God, always has an evil conscience, or has a false hope, which nevertheless doubts that it always remains in strife and unrest, driven by the devil; even if they do not feel it now in their great worldly joy, it is nevertheless found, when the hour comes, that the strife begins. Therefore you have nothing more to complain about, I leave you the excellent, high treasure that you can have a good, fine, peaceful heart toward God and me, because I leave you the love and friendship of my Father, and mine; as you have seen and heard nothing else in me, but sweet, kind words and works, and these are not mine, but the Father's; therefore you have everything that you may desire from me, even if I go from you, and you see me no more.

Whoever could believe and grasp this from the right heart, would also experience and feel such peace, and could finely judge and conclude that all thoughts are false and 3) from the wicked devil, which present Christ to man 4) as if he were angry with him and wanted to condemn him. For he speaks these very words against such thoughts, as if to say, "Have you never once seen or heard from me an unkind word or work, but only grace and love; why then will you not be joyful and of good cheer? Whence then are ye troubled, and afraid, and foolish? Ye have no cause of strife: for I have so lived with you, that ye have love and peace from me.

461 Thus it is read of the apostle St. Peter, 5) that after the ascension of the Lord he wept day and night until it had eaten into his flesh that he had lost his eyes.

3) Wittenberger: and also.

4) Wittenberger: "a sinner" instead of: man.

5) The same history is found in the Tischreden, Cap. 7, § 164. Walch, St. Louis Edition, Vol. XXII, 348.

He always had to dry himself with a little cloth and said that he could not leave it alone if he remembered the friendly nature and the sweet, sweet words of Christ. And I can well believe that it is true. For if you had such a master, who had shown you nothing but love and friendship, and he were taken from you, would it not hurt you to remember it? Now we also have in him such a Lord that we can say nothing else but: What he speaks and does is sweet love. To this he himself says: As I speak and deal with you, so my Father in heaven speaks and deals with you. This should make the heart glad, if only it believed that it could joyfully and defiantly despise the devil and all the world's wrath and rage, and laugh at them.

462 But though these things are easily preached and said, yet they are not easily believed. For they, the apostles, also heard it well and preached it, and yet could not grasp it so firmly in faith. We have nothing that should give us cause for discord against God. He has given us his holy baptism, word, sacrament, keys and gifts of the Holy Spirit. Who can say that we have received anything else from Him but His grace, love and comfort? If he promises us the blood and death of Christ in the baptism of the Lord, and through this forgiveness and washing away of sin, closes hell and opens heaven, what can there be in him for peace or sourness? There is nothing in it but wholesome, living, sweet, and joyful words; why then should I be afraid of him, or say that he would cast me away and cast me away?

Likewise in the holy sacrament, he gives me neither poison nor death, but only wholesome, sweet, living food and drink; item, both in the pulpit and in absolution, he lets me preach nothing else but his own word: "God so loved the world, that he gave his only begotten Son, that whoever believes in him should not perish, but have eternal life" etc. [John 3:16] What can there be for anger or terror? For he himself has given me his only begotten Son, and that I may be assured that he will not

will leave me lost. This means nothing else than peace left and given.

464 Therefore we can joyfully boast: Just as the apostles heard it personally and presently from the mouth of the Lord Christ, so we have kept it through the apostles, and through their descendants and our fathers, who preach to us in this way, just as they preached and received from Christ himself, so that we have the same grace, love, and joy that he boasts of leaving and giving to them. For he is departed from them bodily, that he is seen no more: but he hath left behind him the peace of all Christendom. Where there? Nowhere, but in his baptism, sacrament, and preaching ministry; I will silence the other gifts and goods, so he gives us (also bodily), father and mother, authority, regiment, temporal peace etc. How angry can he be, if he lets the sun rise daily and gives us good weather, all kinds of plants, fruits and food from the earth, healthy body and limbs? That we must say, if we could look at it right: He has left us a wonderful treasure; first of all, peace and joy toward him, and in addition, on earth and in the flesh, all kinds of good things, so that we can see and grasp that he is merciful and willing to help.

465 Therefore, we should not be frightened or despondent before him. He does not want to do us any harm, otherwise he would not have given his word, baptism and sacrament. Let those who do not have these things 1) be terrified and lament. For there is no wrath and plague more terrible than when these things are not or are taken away. But again, if one has these things, he has the most certain sign of his supreme grace, love, and peace, if he 2) can only look at it that way, and certainly believe it. This is the comfort he gives them for the last. This shall be my last will and your humble portion: I will also leave you this treasure, that you may know that you have a gracious Father and a kind Lord in me. This is the true treasure, which brings us all good and eternal bliss, makes us children of God, and which is dear to us.

1) Wittenberger: "such treasure". In the following, the pronouns refer to "treasure".

2) Wittenberger: unless.

angels companions who wait from us and serve us.

But he clearly adds: "Not as the world gives, so I give to you. There he paints the peace further, per antithesin, against the world's peace. For the world also hath peace; but I will not give it you (saith he). For it has peace, if it does what the devil wants, he leaves it peace and quiet. As he has done so far under the papacy, since he had nothing to do, the wretched spirit, he went into a chamber and made a racket as if he were a poor soul. This was only a joke and a game for him, because he was so idle that he did not know what to do. He played the same joke with pilgrimages, with false miraculous signs, so that he would whisper people here and there. But now, when he is attacked with the word of God, he leaves the game and causes trouble. He can help people to great good, honor, and give peace and tranquility to the world, where one alone does not believe in God; but there the discord with God arises, that is a miserable change. Therefore I will not give you such peace (says Christ), but against God and me, that you may be well with him, and that there may be peace among us toward one another.

467 But in the world it shall be so unto you, that it shall become an enemy unto you, because ye will not, neither shall ye have peace with it; but have peace with me: I give you my divine, spiritual, blessed, eternal peace. This will annoy the devil, and he cannot stand it, because he is an enemy to me and the Father, and will also become an enemy to you, for my sake. Therefore I cannot give you the peace of the world, nor am I to wish it for you, for you would lose my peace. Therefore you must surrender to be persecuted and so deal with you that you cannot stay on earth. The devil will play this game with you, because you do not want to obey him and live according to his will, but believe in me and live according to my word, so that you do not have to suffer this for your sake, but for the sake of my name and word; because he is mortally hostile to me, and it is all too painful for me, that he persecutes you and

1) Wittenberger: "for the sake of the father and" etc.

hates. Therefore set my peace against his discord, hatred and malice, that you may despise it, and be comforted by my grace and the Father's grace, love and friendship. For both must be daring and chosen: either the devil's or God's disfavor and discord.

Before, when we did not have Christ, we had peace with the devil, but discord with God. We went out in all corners, through monasteries, churches, pilgrimages, etc., that we might attain God's peace, or a gracious God, and yet we could not find it anywhere; but the more we attempted it, the less peace there was. And though outwardly we had good peace from the devil, yet the heart and conscience were despondent, so that it feared a rustling tree leaf, and was weeded without ceasing by all manner of doctrine and work, from one to another etc.

But now, praise be to God, we know that we have peace with God, we must no longer doubt or fear. For we have His Word, Sacrament, and Summa, the whole of Christ, with all the angels and saints. Since we have them for friends, and he is well pleased with us, let us be angry and hostile to those who cannot leave us alone as long as they will; let us remain with the Lord, who has left and given us his peace, and can and will keep it, even though the devil and all the world oppose them with their discord and all their misfortunes.

See, this is what he wants with these last words: I will depart from you, and leave you in the devil's jaws, who shall be an enemy to you, and shall put every plague upon you; which ye must wait for, if ye cleave unto me, and rejoice of me, or be at peace. Therefore also accept this, that the devil and the world will strike you on the mouth, and give one defeat upon another. But abide in me alone; let my grace and mercy and peace, body and blood, baptism, word and spirit (if I leave you) be dearer to you than all things, and my peace shall be so strong that it shall overcome and subdue all that strife. For though you are outwardly afflicted, afflicted and afflicted, yet inwardly I will make you glad and of good cheer in your heart, that such things shall not hurt you nor overcome you.

V. 28. Let not your heart be troubled, neither let it be afraid. You have heard that I said to you: I am going away, and I will come to you again.

471. Then he concludes just as he began this sermon and wants to say: Since I must now depart from you, and cannot do otherwise than that you should have strife in the world for my sake, that the devil with his followers should hate you, persecute you, and afflict you, prepare yourselves for this, that ye be neither afraid nor dismayed, but be of good cheer and courage, As I have admonished you at first and hitherto by many a comforting and glorious promise, and have told you so many 1) things, which shall make you glad and undaunted, that ye may be well and abundantly refreshed of the little lack (that I depart from you bodily, item, that ye must suffer outwardly in the world). Only do not let this frighten you so much, whether you will see me crucified so shamefully and miserably, and you will be scattered and in great misery and sorrow before the world, and according to your feelings; it shall not be so evil as it can be seen. For such outward mourning and affliction, persecution and plagues, shall not endure for ever, nor remain forever, for I will come to you again and rejoice both in body and in spirit.

472 And so he did. Physically he departed from them the three days of his suffering from this life, but on the third day he came to them again and showed himself alive; then they rejoiced again and began to understand the things he had said to them before. But his going away is not only to be interpreted as the three days when he visibly departed from the apostles and came back; but it always does both spiritually to his Christians, so that they may also take this comfort (that he both departs from them and comes back). And if they feel in temptation as if they have lost Christ, yet if they believe in him as his disciples, have his baptism and word, and eat with him daily at his table (by the sacrament of his body and blood), let them not despair, if they do not feel him present with his

1) "much" is missing in the original and in the Wittenberg.

Comfort, power, strength, salvation and help, and it seems that he has left them alone among the enemies, in weakness and mourning, but they should take comfort in the fact that he promises them here that he will come to them etc.

473. For it cannot be so evil with us as it was with the apostles, who had the miserable sight of Christ being so shamefully executed before their eyes, and in such weakness that he did not defend himself with a word, and was even forsaken by God, that they themselves were offended at him, and stood with scorn and shame, as the great fools that they had clung to him, that they also said: He is now gone, there we are, what have we done now? But if we are to suffer anything for his sake, it must be such that he looks as if he were far away from us and would never come back, that we no longer feel any comfort in heaven or on earth. But we are told here to learn hard against hard; that is, not to judge by such seeing and feeling of his going away or parting, nor to sink the heart in terror, but to hold fast to this comforting promise (as the apostles also had to do in their suffering after his departure), that he said here [v. 2], "Believe only in me; in my Father's house are many mansions." And, "I will prepare a place for you, that ye may be where I am." Item [v. 4.], "Ye know already the way whither I go"; and so will I rule with you, that ye shall do the same works, and much greater than I. And what ye ask, that will I do etc. And summa (saith he), let this be comfort enough unto you, that I have told you that I go from you, but come again unto you.

Now, these are excellent words for anyone who could grasp and believe them. If a child said such words to us on account of God, they should blow out our hearts and make us brave against God; yes, if an emperor, king or pope said it, or an angel from heaven spoke it, we would not know how to consider it great and dear enough, and 2) how to defy it; I think we would eat the Turk with it. Now no emperor speaks, nor

2) "and" is missing in the Erlanger.

474 Erl. 49, S40-S4S. Interpretations on John the Evangelist. W. VIU, L9V-S9L. 475

The Lord himself of all angels, 1) out of his divine mouth thus: Dear one, do not be frightened and do not be afraid. These are such words, by which we hear that his fault is not that we are terrified and grieved; yes, we hear that he is hostile and against such terror, and against all who do such things. And he sincerely denies it, as if to say, "Why do you want to be frightened or to be grieved? Do you hear that I say you should not do it? I have said unto you, and I say unto you again, Let not your heart be troubled. etc. And what I say unto you my Father also saith, and all the angels of heaven say yea unto it, and there is no other word in heaven but this.

It is said comfortingly enough that we should walk in vain leaps; our poor, miserable blood and flesh cannot yet grasp such things, can be moved so easily that it is saddened, and yet does not know itself why it mourns. But it is the wretched devil who tears such a lovely image from our eyes, and pushes Christ away from our hearts (or ever hides him with his sour, dark, thick clouds), so that we do not hear what he says, and so easily tremble and quake when only a thought of God's wrath and judgment falls into our hearts. Therefore, we should learn to defend ourselves against this, and to raise ourselves up against the devil, yes, against our own heart, and to strengthen ourselves with this. If you can be frightened by a roaring wind in the name of the devil and make the world narrow, why do you not learn to be fearless against it, since it does not roar or thunder, nor does any creature look at you sourly, but God's Son, who created heaven and earth, says and commands you in all earnestness: Be undaunted and do not fear, for I promise you, and give you my peace and my Father's peace, grace, comfort and help; for what can you blame me or have cause to fear? Without the guilt of our flesh and of the devil, which rule in us so strongly that we are always worried that he wants to devour us; so that we cannot unlearn this sermon of comfort, no matter how long we learn and preach it. But we must therefore

1) "but ... Angel" is missing in the Wittenberg.

Do not desist, but always do such things against the devil's terror. Why are you afraid? Do you not know that Christ himself calls you to be confident and of good cheer?

476. Yes, you say, I am a poor sinner and have angered God. Then strike fortune. But do you not hear that he says to you: I give you my peace, God's mercy and forgiveness of sin? You must not look here at what you are, but at what I give you. You have my baptism, sacrament, gospel, which are nothing else but vain signs of grace and peace. Let those be afraid of wrath and disgrace who are secure and unafraid in an impenitent, reprobate life and do not know Christ. For you are such a man who would gladly have God's grace and forgiveness of sin, and be comforted by Him, as one who is terrified and knows his misery. That is why these things are said to you. For for such alone does he preach this sermon. To whom and for what else should he say it, but to those who need his comfort? Why then are you so foolish that you will not accept the beautiful, comforting words and signs, nor let them go to your heart, in which he says to you and to all stupid hearts: I do not want my Christians to be frightened, because I know that the devil and the world, death and all misfortune will frighten them. But I am here to comfort them against such terror and to help them out. For I do not want to be their devil or their master of the sticks; neither does my father. They were frightened enough before; should I first drive up and overturn the chariot completely, and load more misfortune on him who suffers misfortune, and push him into hell? Then I would not be the Savior nor Christ, but worse than the devil himself. Therefore, if you feel terror or distress, know that this is certainly not from Christ, nor should you give it room, but with these words you should be uplifted, in which he admonishes you, and is called to be undaunted.

V. 28, 29. If you loved me, you would rejoice that I said I was going to the Father, for the Father is greater than I. I have told you this before it happens, so that when it does happen you will believe. And now I have told you before it comes to pass, that, when it shall come to pass, ye may believe.

This is also a comforting addition. Why do you want to grieve over my departure? You should rather rejoice. For where am I going? Not to hell, but to the Father, to the glorious, eternal kingdom, and give you credit that I also bring you to glory. Therefore, if I would not go away, you should hold me to it and urge me on, and rejoice in it, and be of good cheer that I may soon do it.

478. but it was spoken in this way, as among those who are loath to part from one another, as father, mother, and child, husband and wife etc. When one said to another whom he had to leave for the sake of the gospel: Dear son or father, husband or wife, I would gladly have you here with me; but you are baptized and called to the gospel. Well then, if it cannot be otherwise, go in God's name; if we can no longer see each other here, we will see each other in that life. But who can do this? Those who hate their children or friends can do it, but not those who love one another.

479 And indeed he himself confesses here that he does not like to part from them, and they also do not like to part from him, and yet they must leave each other. Therefore he speaks like a father to his children: I will not willingly leave you; but because it must be, be content, and be comforted, knowing whither I go. For I come not to death, nor to hell, but into my Father's bosom and kingdom, that I may bring you also thither, where ye shall be well. Therefore ye ought to rejoice 1) in my going. For it is not such a parting that I should remain from you forever, but both your best and mine, as he also says afterwards in chapter 16, v. 7: "It is good for you that I depart from you. For there is appointed unto you a certain eternal joy, glory, 2) and a mighty kingdom, whereunto ye could not otherwise come.

480 This is that he says, "I go to the Father." For "to go to the Father" means nothing else, than from this mortal life (in which I have served the Father and you, humbled among all men), that is, from

1) "yes" is missing in the Wittenberger.

2) Wittenberger and Erlanger: magnificent.

I have gone from the pit of tears and prison to the glorious heavenly castle and eternal divine dwelling place, where I will reign at the right hand of the Father and be Lord over all that is in heaven and on earth, which I cannot do in this house of service and servile being; I must first perform my service and devote my life to it. Therefore, the sooner the better, the more likely it is that I will be crucified and then transfigured, so that the Holy Spirit will be sent and it will be known that I have sat down at the right hand of the Father and have taken my kingdom. This should be your comfort and joy, and both I and you should gladly grant it, if you understand it and love me completely, as you will learn hereafter. For I tell you this beforehand, so that you may learn it later and realize for yourselves that it is the truth and that I have meant it faithfully and sincerely for you.

481. He then causes this and says, "For the Father is greater than I." As if to say, "This is a great comfort to you, that I am coming into the great kingdom of my Father, where I will reign like the Father in eternal dominion over all creatures.

482 But this saying, though it is plainly spoken, has been used by the heretics who denied the deity of Christ, and they have been displeased with it. For they ran hard against the Christians with it, saying: Then hearest thou the word of the Lord, that he saith the Father is greater than he. Now if the Father is greater than he, Christ is not equal to him; therefore he cannot be equal to him, the eternal God. And did great, murderous harm with this saying. For the rabble and simple-minded people, who have no spirit and no understanding, are easily caught up in such talk, and cannot defend themselves.

That is why the holy fathers fought against it. Saint Hilarius interprets it thus: Because the Father is the first person, therefore he is called greater than Christ. But since it is proven from other places in Scripture that Christ is the true God, this saying must be compared with the other Scripture, namely, that the Father is greater, non natura seu essentia, sed autoritate, not because of the divine essence, but only because of the divine essence.

because the Son is from the Father, not again, the Father from the Son. According to this, St. Augustine also acted on this saying, and thus said: The Son is smaller than mankind. I let that go and be good, because the dear fathers did what they could.

But it goes, as one speaks: Who does not understand the language, he must lack the understanding, and takes probably a cow for a horse. So again, even if one knows the language, and yet does not understand the thing of which one speaks, he must again be lacking. Hence all sorts of errors and fallacies arise, that now one does not understand what the words mean, now what the thing is. Just as it happens in other arts. Therefore, the best and most certain thing is to always look at materiam subjectam, how and from what, and from what causes something is spoken. For example: What is it that the papists rumble about with the saying: "If you want to enter into life, keep the commandments" [Matth. 19, 17]. They hear and understand the words, quid nominis? But if one asks further, Quid rei? What then is keeping the commandments? or, how does one keep them? Then one goes out here, the other there; and if they come far, they remain only in the other table of the ten commandments. A Mahometan says: it is said that one should be circumcised, not drink wine etc. A Papist: one should therefore fast, pray, vow chastity and obedience; and few (if the best and most intelligent among them) come to the works of the ten commandments. But of the doctrine of the gospel, of Christ (which belongs first of all to keeping the law), they know nothing at all. So it also goes over the word "church" and "church order" (of which we have spoken above).

[§ 454] have said), since they make the pope with his cluster 1) alone bear the name and title 2) of the church, yet the Scriptures speak much differently of the church.

485 Therefore, one must diligently pay attention to it, and stay with it, so that one sees what Christ is talking about; in this way, one can also understand the language of Christ.

1) Here we have erased "so". The meaning is: They make the pope with his bunch alone the church, while the scripture etc.

2) "Title" is missing in the Wittenberger.

understand what it means to be greater than the Father. Now you see that all this is not about how Christ is God or man, or what his nature and essence are, whether he is greater or less than the Father, but about this he says that they should not be afraid that he is going away from them. And he puts these words to the cause: because he goes to the Father. How does this rhyme with the fact that they should be unafraid? Therefore it is because of that which is called "going to the Father. Now it does not mean to be born of the Father, but it means to enter the Father's kingdom, in which he becomes like the Father, and is recognized and honored in the same majesty. Therefore I go, saith he, where I shall be greater than I am now, even to the Father. For the kingdom which I am to enter at the right hand of the Father is above all things; and it is better that I should pass from littleness and weakness (wherein he went on earth, suffering and dying) into power and dominion, wherein the Father is and reigns in almighty majesty.

486. Summa, of his transfiguration he speaks, that is, of the kingdom, where he goes out of this house of service, that he may manifestly take his divine, almighty power and dominion, which he has with the Father from eternity. Which he cannot do now, after and in his servant's office, because he was sent into service and humility, in which he manifested all his divine glory (as St. Paul says Phil. 2:7) and took on the form of a servant; so that he is not only lesser than the Father, but also humbled below all men. Therefore it did not make sense that he would take on his glory before and before he had performed such a servant's office. So it is rightly said of his present office, which he now held on earth: The Father is greater than I, because I am now a servant; but when I come again to my Father, then shall I be greater, even as great as the Father is, that is, I shall reign with him in equal power and majesty.

So he gives more to understand with these words than he speaks. For he wants to comfort them: "Now I am weak, and you must suffer with me, with me despised and small.

but I have a kingdom above (with the Father) that is great enough, there I will go, and only then will I be with you, give you the spirit that shall make you so 1) undaunted that you will not ask anything about death, the devil and the world. So I will strengthen you by my power and strength, so that you shall be victorious against all power and authority on earth and in hell and be lords, even if you are weak, small and oppressed on earth for a time (as I am now myself). But follow me, and hold fast to me, and be not afraid that I go from you now, for I am going where I am going to be great; and not that I alone may be there, but that I may serve you with it, and bring you up. So he goes out of the narrow stable of distress into the wide heaven, out of this dungeon into his great, glorious kingdom, where he is much greater than before. Before he was a poor, miserable, suffering and dying Christ; but now, with the Father, he is a great, glorious, living, almighty Lord over all creatures etc.

488 I will leave it at that with this saying, that he speaks badly of his passage from this life into the kingdom of the Father, then one should not have anything to say about the divine nature of the Father and the Son. For he nevertheless remains in his essence like the Father, eternal God, and has thus thrown himself down on earth, into the very weakest and least ministry, for us, and has gone to death, but by the same passage has overcome death, and has drawn us up with him, since his kingdom is the Father's kingdom, and again, is the Father's kingdom.

489. Let this be the comfort that strengthens and sustains us in this weakness and suffering that we have here for Christ's sake, because he is bodily from us, so that we may also comfort ourselves among ourselves, if we must also part, or if our dear brothers die on us, and one says to the other: Well, you are going out of this narrow, dark hole into a wide heaven, and out of the foul, stinking dungeon into a beautiful, joyful paradise, out of death into life, out of the devil's prison into the heavenly Father's.

1) Wittenberger: so confident and etc.

You were small and nothing here, but there you will be great and more glorious than anything on earth. This should be the sermon and admonition of Christians. Therefore we should rejoice and not be dismayed at his departure, because he will become a great and mighty Christ, and will also make his poor, little Christians great.

490. "These things have I told you before it comes to pass, that, when it shall come to pass, ye may believe. He does not mean this last part alone, but what he has said throughout this chapter, namely, that he will prepare a place for them; item, that the Comforter will come to them, and that he will come to them again together with the Father. I tell you this now, but you do not understand it now. But I tell you this, so that when it comes to pass, you may think back, "Behold, these things he told us before, when he was about to depart from us; then we sat like sticks, grieved and terrified, and understood nothing of them. But now we see and grasp what he meant etc. So then you will believe (he said), though you see me no more, with all Christendom, until the last day.

491 This is the sermon he preached over the table, soon after the supper of the Paschal Lamb, when they were still sitting together, and were greatly distressed, because he had told them of his departure; and he gave them herewith the last, and briefly in one piece or ten (as we have heard), that they might be comforted. Therefore he now concludes this chapter.

I will not speak much to you any longer, for the ruler of this world is coming and has nothing to do with me. But that the world may know that I love the Father, and do even as the Father hath commanded me: arise, and let us depart.

The time has come for me to leave, and this is the last sermon I will preach. For the devil is coming, and he is coming with Judah and his multitude, and he wants to get at me, and to do his bidding. I have to serve him, and he is angry and wrathful, he means to devour me; but it shall come to him in such a way that it shall be

shall rend his belly. For he has no right nor fault against me, I do not deserve it, and yet out of evil, poisonous hatred attacks me and strangles me; but he shall pay. Therefore, secretly threaten the devil with evil eyes, to strengthen himself against his bitter anger, and to comfort the disciples (although they do not yet understand). As if he should say: Come on, and try what you can, eat and choke as you like. But you shall have to chew and gorge on the morsel, so that you have to choke on it. I will tear it out of your belly again, and you will have to leave me and many more that you have eaten. And that I suffer these things, I do not do it because I am not strong enough for the devil, whom I have often cast out and driven away; but that it may be known in the world that I am obedient to my Father, and that the Father's will may be seen and known in me, that I should redeem you by my blood and death.

So he comforts and admonishes himself against the wretched devil. For it now goes under [his] eyes, and begins to strike the heart, that he should so miserably perish.

Let it be blasphemed and acted most shamefully, but it does no harm. Let it only be because the Father wills that the devil be overcome and weakened, not by might and power and glorious miracles, as was done before by me, but by obedience and humility, in the greatest weakness, cross and death: That I throw myself under him, and let go of my right and power, but just by this all his right and power are taken away from him again and won, that he also has no right and power over you, because he attacks me without any guilt and murders me, and then must give way before me and flee as far as the world is, condemned and damned by his own guilt. Let this then be preached and made manifest in all the world, that I have done this, not out of impotence or powerlessness, but out of obedience to the Father, so as to overcome the devil, that thereby his glory, both of his divine grace and goodness toward us, and of his almighty power against the devil, may be praised and spread, and the Christians comforted and strengthened thereby, and thus the devil's kingdom completely destroyed. Amen.