D. Martin Luther's sermon on the armor and weapons of Christians, on Eph. 6, 10-17. *)
Held on 20 October 1532.
Eph. 6, 10-17. Finally, my brothers, be strong in the Lord and in the power of his might. Put on the armor of God, that you may be able to stand against the crafty attempts of the devil. For we have not with flesh and
blood, but with princes and mighty men, namely with the lords of the world who rule in the darkness of this world, with the evil spirits under heaven. For this reason, take hold of the armor of God, so that
*The old editions place this sermon on the epistle of the twenty-first Sunday after Trinity in the year 1532, but the first single print of it was published only in 1533 by Georg Rau (Rhaw) at Wittenberg under the title: "The sixth chapter of Paul's epistle to the Ephesians, about the Christians' armor and weapons, preached by D. Mart. Mart. Luther." In the collective editions: in the Wittenberg (1556), vol. I, p. 4131"; in the Jena (1566), vol.V, p. 5091"; in the Altenburg, vol. V, p. 985; in the Leipzig, vol. XI, p. 419; in the Erlanger, 1st edition, vol. 19, p. 248 and 2nd edition, vol. 18, p. 220. We give the text according to the Jenaer, comparing the Wittenberger and the Erlanger.
You may resist in the evil day, and do all things well, and keep the field. Stand therefore, having your loins girded with truth, and clothed with the cancer of righteousness, and your legs booted, as ready to advance the gospel of peace, that ye may be prepared. Above all, take hold of the shield of faith, with which you can quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.
(1) This is the last part of Paul's epistle to the Ephesians, and not a doctrine how they should believe and live (which he did before through the whole epistle), but an exhortation that they take heed, because they have the doctrine of faith, and know what every man ought to do in his state as a Christian, that they abide in the same, and not turn from it to any other thing. And do as a pious, righteous captain of the field who serves his people in battle order. He preaches a sermon to his people in battle order, exhorting them to stand firm and defend themselves boldly and confidently, so that it may well be called a sermon to the Christians. For he shows that those who have been baptized into Christ and want to cling to him must and should be warriors, always armed with their weapons and armor, and that the Christian state is not an idle state, nor a state of peace and security, but that it is a matter of always being in the field and fighting, and stretching the man to it. For we do not sit here in peace, like a farmer, citizen or craftsman in a city, where he lives in peace and may fear nothing, but lie in a yearly place, in the midst of enemies and murderers, who mean us seriously, and want to take our treasure wherever we can, and are not safe from them for a moment. Therefore, whoever wants to be a Christian must think that he should join his Lord's ensign and, because he lives here, be at the forefront without ceasing, and be aware of the enemies on all sides.
2 Because we are and live in such a journey every day, it is necessary that we be awakened by the Word of God, as by our kettledrums and trumpets, and that we be urged and encouraged that
We do not snore, nor become lazy and sluggish, but are and remain always watchful and prepared. For it is not enough that we have the word and knowledge of faith and life, but it requires constant care and diligence how we keep both, so that the devil does not snatch away the doctrine, nor pervert and counterfeit it, nor lead you away from your position, nor incite and entice you away from it by wicked mouths and examples of the competition, yes, even by your own flesh. For it is a great art (as the wise say), and requires no less effort and diligence, how one keeps the good gained, than that one first gains it. Just as a good householder must not only acquire money and goods and bring them home, but must also be able to keep them and keep them in safe custody, if he is able to do so. These two virtues must be in harmony, otherwise everything is lost, effort, food and work, if one tries to acquire it.
3 In this text St. Paul wants to say as a summary: "Since you have become Christians, have been beaten off by the devil, and have been brought back to your right Lord, and know and have received everything that belongs to a Christian being, see and let this be your only concern from now on, how you stay with it, and do not let yourselves be taken away from it again, neither by force nor by trickery, nor make yourselves tired and lazy about it. For you have an evil, mischievous enemy against you, who neither sleeps nor celebrates for a moment, who tries every trick and art, as he hinders you from your faith and ministry, and prevents you from being caught again and brought under himself: so he has for help the evil world, and your own flesh, which you carry by the neck, and always draws you back, so that you may become safe and careless, and refrain from watching and fighting. Therefore he began with such vain words as are used to address and exhort men of war, that they stand and fight chivalrously, saying:
V. 10. Be strong in the Lord and in the power of his might.
004 This much is said, Think ye to hold fast, and abide in that which ye have received, and every man of fine faith.
and do his office well, and do not follow or give in to the devil's promptings, or to his own flesh, or to the world's irritation, and beware that you do not let yourselves be hindered, or made weary and faint, or become lazy and sluggish. For there it is necessary to be strong and to fight, because we have such an enemy (as we shall hear), who attacks and assails us at every turn with all his power and strength, and stirs us up without ceasing, with evil thoughts and poisonous, harmful tongues, filling both our ears and our hearts, that we should not heed the good word, nor pursue it with earnestness, and in our position or office become careless, heedless, unenthusiastic and impatient, until he brings it about that you no longer stand firm, but sway loosely and unsteadily to and fro, and fall from one to the other, both in doctrine and life.
5 For "to be strong in the Lord" means to stand firm and steadfast in the doctrine received from the Lord, which teaches us how to believe in Christ, and to live according to it, so that each one may serve his neighbor in his position and profession, and wait for him faithfully and diligently. So, whoever wants to be a pious preacher or pastor, he has his hands full, so that he conducts his office rightly, preaches purely and loudly, exhorts, prays and watches, so that the devil does not secretly cause sectarianism and hinder him in his office, or let himself be made disgruntled and impatient by the ingratitude of the world and evil mouths, without which he has to fight with the devil and flesh for his person, so that he remains in the faith 2c. So also in other ranks, that each one first learns God's word, and does not despise it (as the worldly crowd does), and then sees what his rank demands; there you will find enough that hinders and resists you, both against your faith and against your office. Therefore you must arm yourself against it, and think: So it behooves me to believe and to live as a husband, or wife, son, daughter, mayor, master, servant, maid 2c. Then will I stand by, and let nothing hinder me, nor provoke me, nor terrify me.
See, that is why St. Paul needs the very word: "Be strong in the Lord" 2c. Otherwise he would have used bad words
says as he usually speaks, and as we are wont to speak when we deliver the doctrine: Let every man take heed that he believe aright, and do that which he is commanded. But here he speaks with diligence and for a reason such powerful words: Strengthen yourselves or be strong. Namely, as has been said, that he who is to abide by this teaching and his ministry must equip himself and need strength for it. For it is not a thing that comes so easily, and does itself without hindrance and resistance, but does not go without challenge. Therefore it is necessary to wake up and be courageous, not to hear anything else, nor to be misled by what lies in the way, and to pull through it freshly, always stopping and continuing. For he does not want such loose Christians, who bring nothing more from it than knowledge and washing, and do not think how they bring it into life; but that they think that it must be lived and done. Therefore a strength belongs to it, and such strength that is of God, not of the world, nor of flesh and blood; namely, as I have now said, that each one (who is instructed by God's word, so that he knows how he should stand before God and live rightly) think to himself: I will remain in this, and know no other, nor hear and follow any other; so that he may be able to stand, if some spirit of the wicked should come, and want to dislodge from him the doctrine and understanding of Christ, or to draw and provoke a useless mouth from his commanded office and works. Just as the devil leaves no one unchallenged, if not by the world, then inwardly in the heart by his input and false thoughts and by our own flesh. For he has nothing else to do, except that he should hinder and prevent you from abiding in such pure doctrine, and fear lest the little thing become a tree.
7 Therefore it is necessary above all things, as soon as thou hast begun to believe, that thou strengthen thyself, and be established, not otherwise than by the Lord, or in the Lord: that it may be the Lord's strength. For in your bosom, nor in the world, you will not find it. For it must be strength and power, not only against the power and might of all the world, but also against the devil, who is a mighty lord and emperor of the whole world, as we shall hear hereafter.
(8) But it is a strange strength and nothing at all in the sight of the world, because it has no more and can do no more than to be founded on the word and to hold it. I wept, if it were to be such a great strength, it would have to have another foundation, be built on a strong rock, or lie in a solid castle, where no one could take it away, and put on a good suit of armor, armed and guarded with military strength, spears and rifles; that is what the world would call it: strengthened. But all this is and holds nothing against this enemy, the devil, but must be a spiritual, eternal strength, which is the Lord Christ, grasped in his word through faith. And even though it is not seen and does not appear before the eyes how strong he is, yet he is man enough for the devil, so that whoever clings to him can well resist all his power and authority and offer defiance, as he has remained with his own until now, and still remains.
(9) Therefore he says: If you want to be strong and unconquerable, let the Lord Christ be your strength; take hold of him and exercise yourselves well in him, that he may be well known to you, and that you may keep his word pure, and learn it with all diligence, handle it daily, and put it into the heart, so that the word of God and your hearts may become one thing, and you may be as sure of it and much more certain of it than you are of your own life. When you have this, you are quite strong and firm, so that you can remain undisturbed and secure, even if the devil or his messengers, enthusiasts or pabstrotts come to teach and lead you differently, or to raise something new and different.
(10) But such strength is strange in the world. For how many are they now, who so take up the cause, that they are so sure of their faith and life in their hearts, that they can hold fast to it, and despise all other things? Yes, the whole world does not come to think that it has God's word and to live according to it, and does not desire it anywhere, but despises it in the highest and most certain way, lives according to all its will, against God's word, and only strengthens itself in its wickedness and devilish nature, not caring how it becomes strong in the Lord. But we are now talking about those who
Those who want to be Christians and take the word seriously have trouble and work with it, and must defend themselves with all their might, lest they also fall into such a nature, that they do not respect the word, nor faithfully wait for their profession.
(11) For as the devil cannot leave faith unchallenged, that he may pluck us from the word; so also he cannot leave life in peace, and hath no rest till he make thee stagger: then he putteth such thoughts into the heart, that thou shalt be weary of thy estate, and shalt be displeased and impatient. He who is not equipped to stand firm, nor to defend himself with the word, is soon overthrown, as he does to others, whom he rules with displeasure and weariness of their position, so that no one pleases him with his position and work. The pagans themselves complain about this, as they have seen and felt it everywhere, how it is a harmful plague that no one is content with his position and office, but always looks for another, and considers it better; and as they say: An ox would like to be a horse, and again, the horse would like to be an ox; a peasant or citizen would like to be a nobleman, the nobleman a prince, the prince an emperor 2c. From unwillingness follows disloyalty, that no one diligently attends to his commanded office and work, but despises it, and undertakes another, or deceives his neighbor therein, and does wrong.
(12) Therefore, just as by the word we must make ourselves firm and sure in the Lord against the temptation of unbelief, or contempt of it; so we also have to manage here to fortify ourselves with the same word of the Lord, which is our own strength and armor (as we shall hear), so that we remain firm in our profession, knowing that God is heartily pleased with such our state and work as is set forth in His commandment, and can do no better.
(13) So every servant or maidservant in the house should regard their estate and work as appointed by God to serve their masters faithfully, saying, "I know that my estate and work are pleasing to God, and that there is no good work on earth; for God has commanded me no other: therefore
I also want to stay with it, and not let myself be torn away from it by another, nor let myself be moved to impatience or infidelity. Likewise, a pious wife, if she is a Christian, and knows and believes God's word, and waits for it in her station, does the most delicious works on earth, so that she may not seek anything else, nor go into a convent or a cloister; but only remain firm in this, and say: My Lord Christ has suffered for me, and by his death has saved me, and redeemed me from sins, and made me righteous and saved, and asks no more of me than that I believe these things, and bids me diligently wait for my ministry; and I will abide in it. Behold, if each one should strengthen himself in his position or office and make himself firm on God's word, then it would go right and well everywhere, and we would have a paradise, yes, a kingdom of heaven here on earth, and each one could do his work with pleasure and joy, without all effort and worry. On the other hand, where such a certain and firm mind is not there, it does evil and with unwillingness, and gets pranks or misfortune for wages, and makes him both an ungracious God, and a sour life in addition.
And in the power of his strength 2c.
(14) This is spoken obscurely, and neither well in German, Latin, nor Greek, but even in Hebrew. But we must keep the words, for he had cause to speak as he who sees and thinks further than we are wont to speak. We spoke it with more words in our own way: "Stand firm and hold fast, so that you do not become slothful and lazy, nor default in what you are about to do, and that each one of you should do it, and think that such teaching is the word of God, who has commanded it in this way, and it is pleasing to Him as a right service of God 2c. But this is spoken much higher and stronger, that he says, If ye do these things, ye are strong in the Lord; and adds to this, "In the power of his might"; that is, in our language, in his mighty strength, or in his great power.
(15) But he puts the two things, "to be strong," and, "in the power of his might," to show that there are two kinds of strength which we must have. One, that we stand fast in that which we ought to believe and do, and not
that is, to be strong for ourselves. The other is not only to keep the things we have safe and secure, and to protect ourselves, but also to defend ourselves so that they are not taken from us, and to beat back our enemies who come after us. As for a captain in a city, it is not only that he keep the city safe and keep everything in good custody, so that it may not be conquered and taken, but also that he may defend himself against the enemies and fall out and put them to flight. The first is so that I will not be overcome. The other, that I may overcome the enemy and be victorious. The former is a protective power, but the latter is called a defensive or victorious power, which not only stands firm and strong in itself, but can also advance and strike out among the enemy; more and greater armor is needed for this than for the first.
16 Therefore he calls it "a power of divine strength", or a mighty strength of God. For we also have mighty and powerful enemies against us, namely the spirits in the air (as he will say), which are above us, and we among them, and their One is stronger than all men, and for this purpose he means us with such earnestness, and assails us with all his strength, when he sees that we have faith, and want to strengthen us in it, and directs all his power, guns and arrows against us, so that he overthrows such a fortress. For he is not pleased to let us begin to grasp the word and believe, but much less to let us continue to do so, and to arm ourselves against him and keep ourselves safe, lest he should win us away. And there are very few such people who endure such blows against him to the end, and conquer chivalrously, though they begin well; but in the battle, when it is so hard upon them, and continues without ceasing, they are wearied, and do not stand still. Just as it is not possible for a man to finally stand against it, unless such mighty strength of God is added, so that one can withstand such incessant storms of the enemy and always beat him back.
(17) Now you may lead these things and show examples by all kinds of stands. As a pastor and preacher, it is not enough that
that he be sure of his doctrine and faithfully carry out the same office, regardless of what tries to hinder him, poverty, contempt, ingratitude and all kinds of opposition; but also that he be able to counter the devil, to put away error and false doctrine, as St. Paul requires Titus 1:9. The two things are required: that a bishop should not only be so skillful as to keep the word, which is sure, both to teach and to exhort, but also be able, by the same wholesome doctrine, to punish the gainsayers and to shut the mouths of the useless washers. For this is never lacking, where the word or the doctrine is acted upon purely and loudly, the devil sends his messengers as soon as possible, and sows his weeds; then it must be resisted that they be put down, and the error rooted out. Although it is not possible to shut the mouth of the devil and his spirits in such a way that they stop and keep quiet, it is enough that they are driven in and their business is shifted in such a way that they cannot maintain it with any semblance of success, and quite a few souls are cut off from them and brought out of error again. For Christ himself was not able to silence or convert his Pharisees and Sadducees, but he remitted them and brought them in in such a way that they could not raise anything against it, Matth. 22, 34. 46.
18 Christianity must also have such people, who can strike down their adversaries and opponents, and take away the devil's armor and harness, so that he is put to shame; but they must have strong warriors, who have full control of the Scriptures, and who can put away the false interpretation, and take away their own sword, that is, the same sayings that they use, and strike them on the head, so that they bounce back. For they cannot all be so skillful as to defend the doctrine and articles of faith. Therefore, they must have preachers and teachers who study the Scriptures daily and deal with them all by fighting for the others. But every Christian should be so equipped that he is sure of his faith and doctrine for himself, and so ground himself with sayings from God's word that he can stand against the devil and also defend himself when he is led to another, and thus help to preserve and defend the doctrine.
(19) Now this belongs to all Christians in general, that they maintain the doctrine and their faith, but especially those who hold the office of preaching; after that, in particular, each one for his standing, that he may defend the same, and thus answer the useless mouths: Do you not hear that God has laid this standing upon me, and commanded me to wait faithfully for it, and forbears by his wrath, if I should want to leave this standing and do another? This would also mean not only remaining in one's position, unhindered and unconquered, but also being defeated, rejected and refuted by God's word, which wants to hinder and pull us back, as St. Paul teaches, just before this text, chapters 5 and 6, through all positions, man, woman, young, old, masters, servants, maids 2c. For it is determined that every Christian, of whatever station he may be, must always be in the battle, since 1) the devil attacks and storms him with the introduction of false, evil thoughts, or by wicked, useless mouths, which hurry him away, without what our own flesh does. Therefore, it is not enough for us to have our castle well guarded, and to be able to dispose of the devil, but also to drive him away and strike him back by God's word than by our sword, as we shall hear.
V. 11. Put on the armor of God 2c.
20 Because he has said that we should be strong and have such strength with us that we can defeat the enemy, he now wants to explain himself and explain how and by what means we must do this, or what our armor and defense should be. First of all, he tells us to "put on our armor" as men of war who are to be prepared for battle and stand against the enemy. But he shows such armor, not that which is worn here on earth to protect the body, but which is called "God's armor". This may well be a strange suit of armor. Where shall we get it from, or where is the plater who can make such armor? Well, he will call it what it is and count one after the other what belongs to it. But here he still says in general that it must be a suit of armor, not a man's.
1) Wittenberger: "the".
For here on earth you will not find a plater who can make such a suit of armor to serve against the devil. For here there is no human strength, power, wisdom or reason against this enemy; he can turn it all to powder and ashes when he blows with his breath. Therefore, because you are other warriors and have other enemies against you, you must also have other armor than the world has or can make.
(21) But he also calls it "God's armor," to show what cause we must fight, namely, that the war is God's own, and we are his warriors, fighting for him and his cause; therefore we must also wear his armor, that he may have it. As if he were to say, "You have a Lord who is the devil, and is after his crown and divinity; therefore, if you want to have him as your Lord, and keep company with him, and be partakers of his goods, you must also have his enemy against you, and set yourselves against him in battle and in defense. For whoever wants to be under a lord must also step under his ensign and have his enemies for enemies. Since the devil is God's enemy and wants to destroy his kingdom, do not think that you will be safe from him, but arm yourselves for war and with the armor, so that he himself may wage war through his Christianity.
22. So he wants to give us courage herewith, whether we have to stand in battle and strife in the world and in our whole life, and suffer that everything rages and storms against us, so that we know that this is not for our sake, but for God's, and that our battle is not ours, but God's himself, Our struggle is not ours, but God's, and we are in His service, and we must comfort ourselves all the more that He will not abandon us, but will most faithfully assist and help us, so that we will not work in vain, but will be victorious through us.
(23) For though he is man enough for the devil himself, and could with one finger, even with one word, ward off and control all his raging and fury, yet he wants to use us for this purpose, and to do a mischievous thing to the proud, angry spirit, to set against him and reproach him with being such a poor, weak man.
He wants to strike him through such a weak vessel, and through us he wants to bring honor to such a proud, mighty enemy, so that he may prove his divine power in our weakness. The devil is also annoyed by this, that God reproaches him with such frail, loose stuff, and attacks us angrily and grimly, as if he wanted to smash us in an instant like a pile of pots. Therefore we must be armed against it, and also have a suit of armor to defend ourselves, which is not ours, but God's power and might, so that we do not boast or rely on ourselves as if we would stand against this enemy by our own might.
That you may stand against the cunning attempts of the devil.
(24) Then he begins to paint and show what kind of enemy we have, and how he is wont to war and attack us, revealing to us his plots and arts, that he may pursue us, that we may beware of it, and be well armed with the armor of God, of which he has said, and will say further. But he calls his warfare and art of warfare a "cunning attempt" to show that he is such an enemy, who is not only more powerful than we are (as he will say soon after), but also excellently mischievous and wicked, and directs all his warfare with cunning and mischievousness, He does not attack us openly and freely under our eyes, as an enemy from whom we could beware and see where he wants to break in to us, but creeps around us and sees where he may secretly and maliciously hurry us and take us by surprise, where we are least careful.
25 For you must not let him attack you when he sees you armed, when you have taken hold of the sword, but when he sees you in a state of disrepair and unprotected, when he can find a gap, he will sneak up and catch you suddenly and unawares and cut you down. For he is so wise and well experienced, 1) that he knows when we have done the
1) Taken by us from Walch. In the other editions: "erfahren wohl".
We are sure that he can neither create nor win anything, even if he attacks us with all his power, and even if he persecutes the whole of Christendom with tyranny, with raging and fury, sword, fire, water, 2c., this is not his right grip, nor the strongest or most powerful armor. For he has now learned that he cannot dampen God's kingdom with it, nor destroy Christianity, even if he takes life and limb from it; but that it only grows and becomes stronger through it, as it is nourished and moistened by such blood, so that it grows all the more beautifully and happily; as some of the old fathers said: that the church was planted by the dear apostles, but watered by the martyrs. Therefore he goes on, and turns to the other side, how he may come to us with cunning, and bring of the word. There he devises all kinds of cunning and tricks, and comes, adorned with a beautiful appearance, not as an enemy, but as a friend, giving us the very words and scriptures we have, and disguising himself of all things into an angel of light (as St. Paul 2 Corinthians 2:5). Paul 2 Cor. 11, 14) and becomes a bright, snow-white devil, wanting to blind us so that we should not see his mischievousness nor notice how he deceived Evam through the serpent, 2 Cor. 11, 3.
26. Now it is terrible, difficult and dangerous to fight and contend with such an enemy, who attacks us with vain wiles and wiles, and is such a clever, mischievous spirit that all the world's reason, wisdom and cleverness are nothing against him, and we should take care of him and perceive him on all sides, as he lurks everywhere for us, and seeks one gap over the other, where he catches us secretly, before we become aware of it; And does not cease, whether he has already run once or twice in vain, and has been beaten away, but comes again and again, and brings other plots, that he may charm us, and make a noise before our eyes, with beautiful pretence and appearance, that we may not see his deceitfulness and mischievousness. So that it would soon be lost with us, and we would not be able to stand an hour before his mischievousness, if we did not have to take comfort in this, and were certain that we would not be able to see God's armor, that is, his word, loud and clear.
He cannot overthrow it, as long as we keep to it, and always stand bravely armed with it, and watch out for his mischievousness. For this is part of it, that we are not safe, nor lazy and sleepy, but always watch and look out for him, and with God's word be alert on all sides, as he prowls around us (as St. Peter says 1 Ep. 5, 8), seeking like a lion where he can catch us. That is why St. Paul paints him so horribly, that we should not take it so lightly, but let it be serious, and always keep our journey in mind, as it is important for our salvation and eternal life 2c.
(27) But what and how manifold his cunning attempts are, we shall not be able to tell nor to conceive, without what we must experience with ourselves. For here he is master over master, and of a thousand arts, with so many thoughts and submissions, which he offers for God's word, by which he has deceived all the world from the beginning, and brought all kinds of heresy by force into Christendom. For (as I have said) he does not come trolling along in his hideous black color, saying: I am Satan, beware of me, but creeps along like a serpent, and adorns himself most beautifully with God's word and name, bringing the very Scriptures and sayings that we lead, love, and base ourselves on, and pretending to be perfectly serious and devout, as a faithful, pious preacher, who seeks nothing but God's glory and the salvation of souls.
(28) As he is doing now through our sacramental rituals and others, who also lead vain writings against us, and want to base their thing on them, hold our own sayings and articles against us, and lead high, excellent words, Christ's honor and name, in addition to great earnestness to the truth, excellent love and care for souls. Behold, dear Christian (they say), there you have God's word, so your own faith holds that Christ, gone to heaven, sits above at the right hand of the Father, there you shall seek him 2c. How then comest thou that he should be in bread and wine, and be brought down by the hissing of a man over the altar 2c. O that would be far too close to the glory of Christ! and what more such words belong to it. Behold, this is a right
Starting and knocking, not as of Satan, but adorned as of the Lord Christ's word and truth, so that he may win the ccrme, unintelligent and secure souls and suddenly snatch them away.
(29) In the same way he did in the past through the Arians (who denied the article of Christ's divinity) and other heretics, who did not want to fight against the Scriptures, but led the same for themselves, and interpreted the Christians' opinion as against the Scriptures, as those who divided the divinity, and grew more than one God, adorned this with such a splendid appearance and delicious words that they attracted emperors and all the world to themselves with it, until hardly one bishop or two remained, through whom God received Christianity.
(30) But after these came another attempt of the mischievous devil, through the works doctrine of the pope, against the righteousness of faith through Christ, so that he also so cunningly broke through the Scriptures, drawing from good works and outward righteousness, introducing great appearances of holiness and spiritual life. This first did the damage, and violently broke in like a flood, and flooded the whole world, and set up such a regime of the papacy, with all kinds of worship, masses, orders, pilgrimages, vows, saintly service, 2c., which were also confirmed with miracles (but still false) by the devil; as Christ and the apostles prophesied before, that even the elect would be led astray about this. Matth. 24, 24.
For so it goes; where the devil first finds a gap open, and there are not brave preachers to defend it, he soon breaks through, and always tears away, until he gets the upper hand, and takes everything again. For he always comes with such beautiful pretenses, which are in accordance with reason and human wisdom, and which she can understand and comprehend, and which naturally please her, so that she gladly gives herself up, and then he takes everything with his breath, as if it were a delicious thing, so that no one can resist. For it requires a higher, spiritual mind, which has and keeps God's word pure and clear, so that it can recognize and refute it. Therefore, in Christianity there should and must be intelligent and
faithful preachers and bishops who watch over all places and see to it that no devilish creatures creep in secretly and gain a breach. That is why they are called bishops, episcopi, that is, watchmen and overseers, who should be on the lookout for where the enemy wants to come in and chase him back; otherwise he would easily break through and ruin everything.
32 For if he can bring himself to be granted articles in one, he has won, and is just as much as if he had them all, and Christ had already lost them, and after that he can also break up and take all the others; for they are all wound and closed into one another, like a golden chain, so that where one link is broken up, the whole chain is broken up, and everything goes from one to the other. And there is no article that he cannot overturn when he causes reason to fall in and want to cleverly twist and stretch the writing so that it rhymes with it; this then goes in like a sweet poison. That is why we see now, because the devil has once gained space, that he always introduces one heresy and one mob over the other, today attacking this article, tomorrow another; as he is already now on the way, by his advances, 1) by which he wants to contest Christ's divinity, item, the resurrection of the dead, again 2c. These are now such attempts, so that he attacks the whole of Christianity.
33. above this he also attacks each one specially, first with the high spiritual temptations of faith 2c., and above the high article of Christ; there he can pretend all kinds of thoughts, so that he will take away or reverse the word from you, and put Christ out of your sight, so that you will look at yourself, what you have done or not done 2c. For he shall paint and model himself to thee as if he were Christ himself in majesty, and shall terrify thee as a judge demanding thy works of thee 2c., yea, even deceiving thine own thoughts of Christ and faith, that thou mayest think thyself right in them, and yet nothing.
1) In the old editions: "vorlaufft", for which probably "vorleufft" should be read. The word "Anläufe" is found there often in the form: "Anleufft", as in the following lines.
is then your conceit or devotion. If you follow such things, and cannot defend yourself with God's word, and let yourself be lured out of your defense, so that you dispute with him, he finally drives you in, and makes you so mad that you do not know where Christ or his word and your faith remain. But few people know about this, who fight and struggle with him. The other rough crowd never comes to it, whom the devil rides with certainty that they do not respect God's word, or let themselves think that they can do it all too well.
For this reason it is necessary that each one of us be careful and diligent, and look around everywhere, and know that the devil is not far from us, but is always around us, lurking to catch us, lest he give us his thoughts or appearances for the word of God. We have established the articles of our faith sufficiently in Scripture, so stop there, and do not let it be twisted with glosses and interpreted according to reason, as it rhymes or not 2c., but if anyone tries to smear something else on you from your reason and your thoughts, then say, "Here I have the dry word of God and my faith, and I will stay with it; I will not think any further, ask any more questions, or listen any more, nor puzzle out how this or that rhymes, nor listen to you, even if you bring in a different text or saying than is contrary to what you have drawn from your head and smeared your slobber on it. For the Scripture shall not be contrary to itself, nor to some articles of faith, though it be contrary in thy mind, and rhyme not. But enough of this has often been said elsewhere.
V. 12. For we do not have flesh and blood to contend with.
35 Here he goes on to describe the enemy under which we lie here, and makes it truly terrible enough, so that we do not throw it to the wind so safely and freely, but know what kind of a fight we have to endure and what kind of a journey we have to wait for. For it is necessary for anyone who is to fight and contend, and who intends to win, to know beforehand what kind of enemy he has against him, what his attacks are, and how strong and powerful he is, and what worries and dangers he has to face.
(36) Now that he says, "We do not have to contend with flesh and blood," these words "flesh and blood" must not be understood here to mean the evil lusts or provocations of the flesh, as to fornication, anger, hatred, pride, avarice, etc., as if one should not contend against them, as if one should not argue against them, but "flesh and blood" is what St. Paul calls, according to his way, the state and nature of the world, or of the people on earth, who live in the flesh and blood (although the latter is finely and nobly ordered, and God wants to keep it), because it is not spirit, or the business and work of the Holy Spirit. Just as he also speaks in Gal. 1, 16, when he says of the apostles: When I came up to Jerusalem, "I did not discuss it with flesh and blood," 2c., that is, I did not inquire what kind of people they were, like great apostles, or the same disciples. So that in this place it is not called something evil in man, but something separate, and distinguished between our army and wars and the world. In the world nothing but flesh and blood wars against one another, one prince, city, nation against another; but all this is none of our business. For it is not a thing of the Holy Spirit, preached from heaven, or revealed and given, but first established with the creation, Genesis 1:28, when we became flesh and blood, and God gave authority to man over all creatures, confirming that they should walk in his nature. There is no need of the Holy Spirit, but what is ordered according to reason and the order of men, let it remain so that every man may have and protect his house, yard, wife, child and servants; which also the heathen and the ungodly have, who persecute the gospel, and know not of any spirit.
(37) And herewith he teaches us that we Christians should not accept such warfare, which the world wages and drives, anywhere, and not do as our devilish prophets, coining men and fine rascals did, who wanted to attack the regiment and fight with the sword, and exterminate the wicked, which belongs to flesh and blood among themselves, that is, to human power, forces and wisdom, dominion and rule on earth. But we are to be armed against other enemies than earthly ones, who fight with us for another life,
Kingdom, country and dominion, since 1) it applies eternally life or death, heavenly kingdom or hellish fire. There is something more to it than what flesh and blood is and is able to do; for the same only affects vain temporal and transient good and being, but to us it is eternally good or harm. Therefore we do not have such an enemy, whom we can kill and strangle, as is done in the world, because he is a spirit that does not have flesh and blood; so we are also not flesh and blood, as far as we are Christians, although we are flesh and blood for the body and this life.
038 But sayest thou, Must we fight against our herds, and against our rebels, and against our heretics, which are flesh and blood? But we do not fight against them as against flesh and blood, but against the wicked devil, who fights against us through them, and attacks us not in a fleshly or bodily way, but our faith, the dear Word, baptism, sacrament, and all the articles of faith; which neither flesh and blood gave, nor instituted, nor belongs to this earthly regime, but is begotten from heaven, 2) and belongs to eternal life. Therefore we do not fight against them to take away their body, goods or anything else, or to save what is ours against them; but to keep our doctrine and faith, Christ and God, and for this purpose to strike them off the devil and win them, and to conquer eternal life; of which the world knows nothing.
39. With these words he shows what our state is, and how it is done for us, namely, that we must stand here in battle, and a Christian who wants to believe must prepare himself, that he must fight and struggle, if not outwardly with mobs and false tongues, but inwardly in his heart against unbelief, false thoughts and giving in, and wait all hours for punishment, both from others and from himself, so that the devil may strike his heart, make him afraid, grieved and despairing; there is no other way out. For this spirit cannot celebrate, he is God's enemy and the enemy of eternal life; therefore he also thinks to strike you away, and wants to have everyone dead.
1) Thus the Erlangen. Wittenberg and Jena: that.
2) Wittenberger: "shown".
Do not seek our money or any other corruptible thing, but how he may deprive us of eternal life. If he has this, he has taken all things, and they are his own. But if he take the word, which bringeth eternal life, he hath taken it.
Now it is a yearly trade, and it is terrible that one would be afraid to wait for it without interruption, that it is not a matter of losing the shabby neck, but the one, irretrievable treasure, namely, eternally lived or died. This good is so great that no man's heart can comprehend it (therefore a great, hard struggle is also necessary for it, and is nevertheless quite easily done, if one does not hold to the dear word with all one's strength, so that one loses it eternally), and is not to be held in such low esteem, as the world does, and some unintelligent spirits pretend, deceived by the devil, about the sacrament, or other error: one should not argue about one article so hard 2c., and over it break up Christian love, nor give one another over it to the devil; but, though one be mistaken in one little thing, as otherwise one is in others, let one give way and let go a little, and yet keep brotherly and Christian unity or fellowship. No, dear man, not to me of peace and unity, about which one loses God's word; for with that already eternal life and everything would be lost. It is not a matter of giving way, nor of conceding anything, to you or to some man for love, but to the word all things shall give way, whether it be enemy or friend. For it is not given for the sake of outward or worldly unity and peace, but for the sake of eternal life. The word and the doctrine are to make Christian unity or fellowship; where the one is equal and united, the other will well follow; where not, there remains no unity. Therefore tell me of no love nor friendship where one wants to break off from the word or faith; for it is not called love, but the word brings eternal life, God's grace and all heavenly treasures.
(41) This we will gladly do, that we may keep outward peace with them, as we must do in the world with everyone, even with the worst of enemies; let it go its way.
But for the sake of doctrine and Christian fellowship, we do not want to have anything to do with them, nor do we consider them brothers, but enemies, because they knowingly persist in their error and fight against them through our spiritual struggle. Therefore it is only a devilish and deceitful, cunning attempt, which pretends such things, and demands that one should give way a little, and hold an error to be true, for the sake of unity, so that he seeks to lead us thus cunningly from the word. For if we accept such a thing and become one, he has already gained space, and soon he has taken a whole cubit when a finger's breadth would have given way to him, and so soon he has even torn it down.
(42) It does not seem that there is such a great fate and power in it, but St. Paul makes it truly great, that it does not count for money, nor goods, nor the love and favor of men, nor worldly peace and comfort, nor what flesh and blood is and is able to give and take, nor what the world can give and take, but the loss of God and eternal life. Therefore let that remain or go where it remains or goes, for he has not yet gained anything by it. But if you understand that he takes away this part, namely the word, then you have lost everything, and there is no more help or advice. For the main thing is gone, without which no good life, nor what you are able to do, is still valid before God, and yet the devil stands after it with such beautiful pretenses and appearances, and seeks how he may take it from you; for he has it in mind that he wants to take it all from you. Therefore, do not joke nor be sure.
(43) If thou shouldst fight for thy house, and for thy court, and for thy wife, and for thy child, and at last for thy own life and limb, thou wouldst not be slothful, but wouldst seek thine enemy, and not leave him peace, nor accept from him, nor yield to him, but see how thou canst get the better of him, and become his mighty. Now you have other enemies here, who mean you differently, and have sworn eternal death to you, and do not stop until they are able to overpower you, and yet attack you with such cunning, as said above [§27 ff], as if they were seeking love.
1) Wittenberger: like the.
and friendship to you 2c. Behold, this is the reason why St. Paul so highly exhorts us to be strong in the Lord and in his mighty strength, that is, not to be moved to depart a hair's breadth from the word, but to confidently resist such crafty attempts of the devil.
But with princes and mighty men, namely with the lords of the world, who rule in the darkness of this world.
44 Then you see what kind of man a Christian is, and what kind of enemies he has with whom he fights, that they are called princes and mighty lords. This is a very unequal thing: a single, poor, miserable man (as we Christians are), despised in the world and forsaken by everyone, to sit and stand alone and fight against princes and lords, who are not only mighty, but also very many. For because he calls them princes and lords, they must fight not alone, nor 2) singly, but with a great people and army, and certainly stronger than any prince on earth can do.
(45) This would still frighten someone who would become a Christian and go into battle if such a newspaper were announced to him, saying: "If you want to be baptized and be in the fellowship of the sacrament, the gospel and the Lord Christ in Christendom, then prepare yourself to go to the front and lie in battle, not against an enemy like yourself, but against many princes and mighty men with a great and powerful army. How could you be safe and of good cheer if, as a single man, you had as your enemy a mighty sovereign, who armed himself against you with all seriousness and power? And we go along as safely and without worry as the good fellows, and so carelessly throw it to the wind, as if the devil were a faint, dull fly, or had died long ago, and as if it were a bad, little thing at all for the Christians' fight; as the sophists think with their dream doctrine, and slobber that a little drop of grace is enough to earn eternal life, and faith is nothing but a dormant, idle thing, in the
2) In the Jenaer is missing: yet.
Sitting in the heart 2c. Just as the other spirits of the mob dream, who care nothing for the high chief article of Christ, how they do the same, and fence with it against the devil, meanwhile they have to cause heartache with their own deeds 2c.
46 Now notice here how the Scriptures paint and describe the devil, so that you may know him, what kind of power, authority, dominion and rule he 1) has. For Christ also calls him a "prince of the world," and shows that he also has a kingdom (as kings and emperors have on earth); which is done in such a way that the supreme rule, as Roman emperor, has under him other lords and members or estates, through which he spreads out and leads his regiment, so that it is all orderly, and goes as it should go in the regiment, emperor over princes, princes over counts, knights, nobles, and these over peasants and citizens 2c. For where there is no such order, there is no empire nor regiment, but a wild, desolate mixture, since everything runs among each other without distinction, like cows in the pasture or wild animals in the forest. So the devil, as a mighty lord, also has an empire and regiment, and under him great, powerful princes and potentates (as he calls them here), and each of them under him his bunch of devils, as his court servants and army. Just as the holy angels have a regiment among themselves, since some of them are called archangels and great princes, and have a large number of heavenly hosts with them, as Luc. 2, 13. 2) is written, and the Scriptures show elsewhere that they also fight with their host against the devils. Therefore, there must be an innumerable multitude, for he has a far, great regiment and dominion, namely over the whole world; therefore he must have many servants and people, through whom he orders and directs his regiment everywhere.
(47) Now what his rule is, the Scriptures show in many places, and Paul himself in the following words; and it is well to be seen, looking at the world, namely, that he is 3) a
1) Jenaer: "you" instead of: "the". Wittenberger: "he".
2) Here also the second edition of the Erlanger has reprinted Walch's wrong citation, "Luc. 2, 3.".
3) Jenaer: the.
He is a liar and a murderer, Joh. 8, 44, and does nothing else, but takes the souls of God, and eternally corrupts them, destroys Christ's kingdom together with his gospel, and fills hell without ceasing; in addition, he corrupts this temporal being and regime, which God has ordered and established on earth, so that no good nor peace remains: this he does without ceasing with all seriousness and power, through himself and his spirits everywhere. For he is a busy, restless spirit, who cannot celebrate nor be satisfied with lies and murder, and does the same with such power that God must be there with all his angels and his kingdom's power and might to defend and control him. This means that the enemy is painted terribly enough.
(48) But he makes it still more terrible with the following words: First, that he calls them "lords of the world," in Greek χοσμοχράτοραζ, not, as we call our princes, world princes or worldly lords, but such lords as are mighty in the world and have the whole world under them; and calls not one, but many of them, each of which is mightier and stronger than all the emperors and kings of the earth. And not only this, but these same emperors and kings with their power have under them. This is a great and powerful title, conceived in a single word. Thus no prince or lord can be called on earth, even though the Roman or Turkish emperor had ten times as many titles. For he is not called a king of France or Hispania, nor over three or four kingdoms, which none of the world is, nor can become, powerful, yes, not even of his own country, where God does not exist; but his kingdom or emperorship extends as far as the world is: there he is a lord, has all things mightily under him, and is his all that does not believe in Christ, and in addition earth, water and air, as will follow, so that against him the Turkish emperor together with all the lords in the world are to be counted as beggars. Indeed, St. Paul elsewhere calls him "a god of the world," 2 Corinthians 4:4, as he also has hearts in his power and drives them to do what he wills.
But here he names all his courtiers, who rule with him and serve him, as his princes, councillors and estates of the kingdom 2c. that he needs for his regiment,
According to which each one is skilful and achieves much. For they are not all alike among themselves, though they be all mighty and strong spirits, but one is more cunning and crafty than another. Just as in the world a bad man comes to great power and rule because of his skill, whether he is of lowly blood or birth. He also knows how to order it in every place, and how to attack any one, where he should send foolish or clever devils. For he has had great experience and tried many things, as he has ruled in the world for so long, persecuting and afflicting Christendom, and sees well what we are and are able to do.
50. Now we are also here on earth in the middle of his country or empire, and lie in his own court for lodging, since he has ordered fine court servants everywhere against us, and sends here a bunch of devils, there also a bunch, here a prince devil, there a noble devil, who are all mighty lords; and we poor, miserable people shall lie in our enemy's dominion and inn as in a murderer's pit, and fight against him from his own castle, who otherwise cannot resist an angry prince or squire. Nor must we here submit and boast that we do not fight with a great, mighty king on earth, but with the infernal emperor, as if those earthly lords were far too small for us to lay ourselves against them; but because we are God's warriors, we must have other, greater lords against us, and so fight with them that we strike them down, and retain the victory, not only against a single one, but against all his princes and whole army, that they shall not be able to do anything against us.
51 This is now unbelievable and ridiculous. Just as if I were to stand up and boast that I wanted to defeat the Turkish emperor alone, all the world would laugh at me as a foolish man, especially if I had not been armed differently, as one can see now; it must still have been held here and attacked, and thus decided that we will certainly retain the victory. But this battle and victory are much different,
than in the worldly war. For here I must thus war with the devil, the Turks, and all the world that is against me, that I set both head and stocking, neck and belly (which the world does not call conquered, but lost and corrupted), and let go of everything I have here, alone, that I may keep the word, and thereby gain eternal life and eternal victory, so that here is no army, armor or weapons, no power nor strength in ourselves, but only weakness, and loss of all worldly, temporal things, without the eternal word, which is a spiritual; eternal power of God, and our all-embracing armor.
52 See, St. Paul also wants to praise our knighthood and the great power of our Lord Christ. Paul also hereby praises our knighthood, and the mighty power of our Lord Christ, that through the word he has so great a victory: Not against the beggars, Turkish or other lords and kings, who in a moment are dead and to be strangled, but against one who is called an emperor or prince of the world, above in the air, who has vain princes under him, that he may go forth to battle; and yet in the midst of them he gathers and builds his church or Christianity, as a castle founded on a strong rock, which is not called, In spite of Caesar! but: So strong and firm that the gates of hell shall not break down nor be able to prevail against it; and yet by nothing else, but by fighting for the dear word in which we have promised eternal life, and have already begun the victory, that we only stick to it, and neither take it nor let it go. For by this we have become Christians and warriors of God, fighting not for the good of the world, but for heaven.
(53) To this end we must now direct ourselves, so that we may confidently strike out among the enemy, and not become slothful or snoring. For the enemy neither feasts nor lacks us, as we well see and experience daily; lest we lose God's word by our security, or be dissuaded with guile. For where he wins the castle, he has taken it all, and eternal life with it. For by this he does the greatest harm, that by his lies and mischievousness he leads hearts away from the word, and brings a great multitude from eternal life; otherwise he could not do so much harm by murder and outright violence.
54. But even though he is such a mighty lord, and has so many cunning, evil spirits, that he is equipped to defend on all sides, and attacks us at every turn, we still have the advantage that our Lord is also mighty, wise and prudent enough, and has also often countered and defeated him, and knows how to attack him and put him down through his weak Christians, so that we have no other defense than his word, which he gives us in his mouth; And also in all places appointed against him by his ministers and preachers. This is beyond all his power and wisdom, so that even through a child born today, who was brought into Christianity through the Word and called to his army, he can defeat and overcome the devil for ten or twenty years. As he proved in the past through his martyrs, also young virgins and maidens, as St. Agnes and Agatha, who fought chivalrously against him and won, just by holding fast to the word and giving their life and limb over it. Therefore the Scripture gives him the title and name, that he is called: Dominus vir pugnator, the Lord is a right prince of war; and yet he wars with no worldly armor nor power, but by his Spirit with and with the word. This is our consolation, that 1) we may stand firm and endure; otherwise we must soon despair of the devil's power, and confess ourselves lost.
Who rule in the darkness of this world.
55 Then thou shalt hear where and how they reign, and why he calleth them lords or emperors of the world, that they mightily reign over all the earth. Therefore you must not be sure, nor think that the devil with his angels is far away in India or in Moorland, but know that he is not far away from you, yes, daily and every moment with you and around you, in your closet, around your bed, over the table, in the street, where you are, walk, stand, and what you do 2c. But they reign (he says) "in darkness." Not only because the devil rules in the hearts of men in such a way that he is not seen, but also because where he rules there is darkness,
1) Jenaer: "that".
that is, no knowledge of God or his word. For where the Word of God is not pure, there are hardened and blinded hearts that know nothing of God and Christ, as St. Paul says elsewhere, 2 Cor. 4:3, 4: "If our gospel is hidden or covered, it is hidden in those who are lost, in whom the god of this world blinds the minds of unbelievers, so that they do not see the bright light of the gospel, the clarity of Christ."
(56) Through such darkness he holds the whole world and maintains his rule, so that no knowledge of God and his will shines into its heart; and through such hearts he speaks and works, and instigates all kinds of error, false doctrine and heresy, discord and strife in the faith, as well as hatred and envy, war and rebellion among men; so that in short his rule is nothing else, but both vain lies and murder. That is why St. Paul and Christ Himself used to call the world a "kingdom of darkness", or "children of darkness", and its nature "works and dominion of darkness", because it does not know God's word, 2) nor wants to hear it, and does not even see how it is under the devil's power and rule. That is to say, a real inner darkness in the heart, which is without faith, which is the devil's dwelling and lodging place: this is what he occupies, and makes it so that one does not recognize God's word (even though one sees and hears it), nor can accept and suffer it, but despises and persecutes the same, and instead casts out his lies for truth and light, and thus holds the world captive in his obedience, against God and his word.
Because he calls them "lords of the world" and says that they "rule" over it, he gives enough to understand that they have captured the hearts of men violently, that they must think, speak and do what he wants. And here no one can boast of his free will and of the light of human reason, as if one could serve God and do his will, but here it says that everything goes and remains in darkness, according to the will of the devil, even though there are many fine, wise, learned, honorable and pious people among them. For the devil must
2) Wittenberg and Jena: know.
have such people to his regiment, and not be all things hideous and black through public wickedness and iniquity, but also seem beautiful and handsome white, otherwise his regiment could not exist on earth; so he also desires to be beautiful, and wants only the best and cutest on earth and the most beautiful dwelling.
Therefore, although some live in the world in the most beautiful way, have high reason and many precious gifts of God, to rule skillfully and to instruct other people, 2c. yet it is vain darkness with them, and are subject to the devil for his service with the same they have. As we can see in all the world, he has captured lords and princes, the wisest and most learned people, so that they must believe, speak and do what he wants. And though the word of God is preached so brightly and clearly that it shines in the eyes, yet they must not understand it; yea, though they know it, and confess without their thanks that it is the truth: yet they must despise it, or persecute it, and defend their darkness and the devil's lies, and afflict the Christians about it, that they may perform the devil's obedience and will, and make true this and the like text of the Scriptures.
With the evil spirits under heaven.
59. Then he calls the child what they are called, and what they are; they are not flesh and blood, but spirits, and such spirits as rule over the world, and reign above in the air, and are called by their right name, "Evil spirits"; that is, not only clever, shrewd, and cunning, high and far above men's reason and wisdom, but also poisonous, wicked, and bitter, that all their thoughts and minds stand day and night only how they do harm, both (as [§ 47] said) by murder and lying. For this is all their delight and joy, where they can only cause evil, strife and unhappiness, and take from us wife, child, body, life, health and all that we have, and ruin the world with war and blood among themselves; but most of all do harm and suffering to the pious and poor, innocent Christians.
60. after that they are even worse and harmful
He is more careful with their lies and seduction. For he is not satisfied with it, if he sees the whole world thrown into one another and everything swimming in blood, but he deals with it, how he hinders and prevents that no man becomes blessed nor keeps the word, but brings from God's kingdom to eternal death. When he does this, he laughs and is happy. In short, it is such wickedness that no man can comprehend, and it is not possible for a man to be so wicked by his nature. For when he is very 1) wicked and highly enraged, and does most grievously, he freshly avenges himself, and pours out his wrath and fury all at once, and then ceases. But to be so wicked that one seeks his pleasure and joy in making people miserable, stuck in hunger, thirst, misery and distress, and in addition to this, to shed blood and commit treacherous acts, especially against those who have done him no harm nor can do him any harm, that is actually a hellish and unsated fury and rage of the wicked devil, which no human nature is capable of. For no man of himself could be so desperately wicked as to take pleasure in it and tickle himself with it when he sees a young, innocent child stabbed to death before his eyes without any cause, or a whole city, both young and old, innocently murdered.
61. Therefore, this must not be human malice, as is now seen in our tyrants and papists, who so fiercely persecute and hate the gospel without any cause, and are so bitter against us and other Christians (who, after all, have never done them any harm, but all good), but have done them all good, and would still gladly do so), both with ravishing, blaspheming, and plaguing and murdering poor people, that they cannot pour out their poisonous anger and hatred enough, and are so hungry and thirsty for innocent people's blood that they cannot get enough. There one sees actually the devil as bodily reigning in them, and they ride and drive.
62) Likewise, we see in some of the spirits of the wicked, who are also possessed by the devil, that they despise, blaspheme, and speak evil of no one so shamefully as of us, of whom they are
1) Wittenberg and Jena: so much.
yet have all that is good, freedom and security. These are the vain works and fruits of the infernal regiment, which so embittered the hearts with its malice against the gospel and word of God. For he is sorry that a man on earth still believes and comes to God, even that a God and Christ lives and reigns; and that the stars, sun and moon still shine; and of course, if he could, he would gladly throw everything into one heap at a moment's notice; he has also set it to destroy God's kingdom and what he has made, as much as there is in it, even if he himself has to go to ruins over it.
Now you see why he said, "We do not have to fight with flesh and blood. For if we had to do with men alone (whether they were emperors, kings, and princes), we would soon overcome them with our gospel, and in one year convert the whole world, because it is such a bright and irrefutable truth, and no one would be so wicked as to set himself against the known truth and such a wholesome doctrine, which brings and brings all good and happiness to everyone, and does no harm or harm to anyone; but all the world would have to say: Well, this is the right truth, and a fine and delicious doctrine; as we see that many of our enemies must confess it, decided by the truth, which is so strong in itself that no one can oppose it, and men's minds must soon be taken captive.
(64) But here the devil himself reigns, and stifles reason, so that it shall not see nor accept it, though it be driven in and overcome, but rather emboldens the heart, so that it shall be contrary even to the known truth, and shall set itself against it. Just as the Jewish saints and scribes knowingly blasphemed Christ and his manifest signs and wonders and gave them to the devil. For this purpose the devil is able to devise and introduce such shrewd plots and swift measures, poisonous practices against the gospel, that it is beyond measure; as we have often and much seen and experienced in our enemies, that one must wonder and grasp that it is the devil's rule, and that no man's understanding could do such things. Therefore St. Pau
lus so diligently warned here and painted the enemy that we know we are not dealing with men of reason, whom we would soon like to win over, but with one who is an evil, mischievous enemy, and in one finger wiser and more cunning than the whole world.
He also expresses where they dwell and have their being, when he says: "With the evil spirits under heaven", that is, up in the air, there they hover, like the clouds above us, fluttering and flying everywhere around us like bumblebees, with a large, innumerable cluster, also often let themselves be captured with bodily form, like the flames in the sky, in dragon form or other figures. Item, in forests and by the water, where they are seen leaping like bucks, or puffing like mops, 1) creeping into swamps and ponds, so that they drown people and break their necks, and are gladly in desolate places and corners, as in desolate houses 2c., so that they have the air and everything that is around and above us, as far as the sky is, in their possession; there they sit and look and lie in wait for us, as they can only do us harm.
For they are not yet cast into hell and damnation, as St. Peter says, but are only bound with chains to enter it; that is, they have their judgment, which has already been decided, and the judgment has come upon them, that is, their chains and bonds. That is why they rage against us, because they know that they will lose their castle and beautiful dwelling and will have to leave us, that we will be exalted from this weak, earthly life to eternal glory at the last day, and will have the air and the whole heaven in their place, and they will be cast into the abyss to eternal torment. Therefore they fight with us, whether they want to bring us with them from God's face and promised glory.
Now all this applies especially to us who cling to Christ, that we must stand here and forever, as under vain guns and spears, since 2) they all aim at us and rush at us from all sides with all their force,
1) i.e. burn like the boggarts.
2) Jenaer: that.
Cunning and wickedness, how they want to become powerful. For what is of the world, unbelievers, despisers of God, thieves and scoundrels, there are not many devils among them, for they are such that one devil could lead away ten thousand wicked peasants and squires. But against us, who have renounced them, marked by baptism, and separated from them by the gospel, and set against them, there go not one, but a thousand against one; and though these are too few and small, they strengthen themselves, and take to themselves many more and worse, needing moreover their subjects, the ungodly and wicked world, also for this.
68 Here we must see how God shows His almighty power, according to His creation, to preserve us against the fierce wrath of the devil, so that he does not have to do or create what he wants, even though he is so powerful, and we are like a dull fly against him. Fly against an angry bear or lion: nor does he give him power to take away our lives and all God's goods, which otherwise he would not let us have for a moment; unless God lets it happen for terror and an example. As when he breaks a man's neck, hangs or drowns him, and kills not only men but also cattle, and what more harm is done in the world, the air is poisoned, grain and fruit in the fields are spoiled by weather and hail, and all kinds of plague and pestilence reign; all this is his work and business. But all this is not yet as he would like; for where he now strangles or murders one, he would rather strangle ten thousand. So that one nevertheless sees what power he has, and learns to fear God and pray that he will protect us through his power and the service of the dear angels and protect us from their violence and malice. This is what he does in the worldly realm, but he must resist it much more strongly in the spiritual realm, since it also does much more harm, holds the whole world captive in error and unbelief, and daily brings up new lies and false teachings. However, God sustains us through His Spirit and Word, and sets us against His mighty kingdom and dominion, so that it must finally be destroyed.
V. 13. For this reason, take hold of the armor of God.
(69) Hitherto he has painted the devil with his proper color; not as the painters paint him, black and hideous, with sharp claws and teeth and fiery eyes, 2c., but as he attacks the Christians, especially with his cunning approach and spiritual roguishness, since he can adorn himself above all wisdom, and in addition with our own gospel, and pretends to be a brother, or Christ himself. Since you know these things, that you have such an enemy against you, and should and must be in constant battle with him, and yet are so weak against him because of your own strength and wisdom, see to it that you are not left alone, nor rely on it, as if you had God's word and faith, and now be sure that he will not attack and overthrow you unprotected, but think, and take up the right armor, not the straw armor of your reason. For if you should fight with him, and be no better armed than with your wisdom and strength, he will soon blow you away as the wind blows away a tree leaf. Therefore you must be differently armed, that he may see, not human armor and weapons, but "God's armor," which he has not seen before; which is not our strength, but God's strength and mighty power; as he said above, v. 11.
70 For I have said that with these words he distinguishes the bodily and spiritual armor or weapons. Physical armor belongs to this regiment on earth, princes and lords, to lead against evil men and enemies; this does not concern us. For we must not fight for gold or silver, or for land and people, castles and cities, or for temporal peace and outward righteousness, that each may keep what is his. For this purpose other people are appointed, lawyers, and whatever persons and offices belong to them, who know what is right and how they should preserve it. But we Christians are different people, and stand in a different battle, since we fight for another life, land, property, treasure and kingdom, which shall last forever; so we also have such enemies, whom we could not beat away with iron or steel, sword or guns, or execute, therefore we must also be armed with other armor, i.e., with other weapons.
The first one is the one that has been begotten and given from heaven by God Himself.
That you may withstand in the evil day, and stand firm in all your doings.
He calls the time an evil day, because here we have to fight with the devil, who is so hard on us and does not let us rest, so that he takes away our eternal, heavenly treasure. For he speaks here even of the spiritual regime, which concerns that life, which is the real main battle, as enough has been said, so that the worldly one also gets involved in it. For this is why he also attacks this life with plagues, murders, blood, 2c., so that he takes away our word and brings us from eternal life. These are the days of battle, when we have nothing but eternal warfare against this enemy, from every side, since he sends troops among us everywhere, and attacks us with his lies, both inwardly and outwardly, as with his right harmful weapons, just as he does in that regiment with sword and tyranny; then we must stand and defend ourselves against both.
But our weapons and armor are much stronger, for they are called "God's armor," who wants to strike him through us, and thus show his great strength and power through this poor, weak flesh and blood, which he previously broke and trampled under his feet: to him he wants to put on his armor, and overthrow the emperor and ruler above all rulers from his throne and regiment, and through them preserve what he has given us, his name and kingdom, gospel, baptism, sacrament 2c. Only that we take care and stand firm, and defend ourselves with it, and not be found without the armor, nor let ourselves be chased out, that is, out of the gospel, faith and our profession, so that it does not happen to us as it did before under the papacy, when none remained, and the devil took over and won everything, with terrible damage to Christendom. And how now our red spirits, and those who follow them, have lost both their armor and everything, and have instead put on the armor of the Strah, their own conceit.
1) Only Walch has: "begotten", while in the other editions: "shown" is found. That the above given reading is correct, shows the comparison with § 38: "begotten from heaven".
and dreams, and be chased and driven by every wind of doctrine, from one error to another.
V. 14. Stand therefore, girding up your loins with truth.
He now begins to name our armor and weapons, and shows how we are to arm ourselves and send ourselves, so that we may be protected in all places, so that we may be able to resist the devil wherever he attacks us; and he sets six kinds of armor, but it is all in the Pauline manner, and not well spoken in German. First, let the loins be girded with truth, that is, that they lead a righteous life, that there be no hypocrisy but earnestness. For "truth" is called in the Scriptures righteousness, which is not false, nor lying. Therefore he says: "First of all, see to it that you are righteous Christians for your own part, and that you take the word and the faith seriously. For whoever wants to be in Christianity, and does not take up the cause with earnestness, but only lets himself be counted among the crowd, wants to enjoy, and yet does not want to fight, he will soon be given to the devil; for he is not "girded up," that is, unlaced, and armed with truth and right earnestness, as a man of war should be.
74 For to gird up one's loins is what we say in the Scriptures, to gird up and make ready, that one may be ready and able to run or to fight, that nothing may hinder him when he is about to strike or to spring from the enemy. Just as in German it is customary to say: You should lift yourself up high, so that you can escape from a mischievous man. Thus Christ says to his disciples, Luc. 12, 35: "Let your loins be girded, and your lights be burning", that is, be always prepared and ready, as servants waiting for their master, to go out to meet him when he comes home at night. Item 2 Kings 4:29, the prophet Elisha said to his servant, "Gird up your loins and take my staff"; that is, gird yourself up and set out: so that by this speech it is indicated that whoever is in a position where he has something to do, to run and to do, that he should prepare himself for it as if he were in earnest and wanted to attack it.
(75) Therefore the first thing that belongs to this fight is that we be girded and girded, that is, that we think that it must be fought and contested, and surrender and send ourselves to it with earnestness, and do it righteously. For the other, false Christians, who do not take it seriously and truthfully, go along safely and without worry, and seek good days, or their own honor and enjoyment, as if they should not fight, they do murderous harm to Christianity; as the devil always includes those who may well carry the appearance and name, but there is neither heart nor seriousness, through whom he does more harm than otherwise through those who are outside of us; as St. Paul complains everywhere about such false Christians and false workers. So the devil also attacks us through our flesh, whether we are righteous, that we become lazy and slothful, and do not take and do our work as earnestly as we ought. Therefore we must be prepared and fight against this, 1) and always arouse and stop ourselves, so that we do not also fall into such sloth and security, and finally into vain hypocrisy.
And dressed with the cancer of justice.
76. if the first thing is that the Christian state is without hypocrisy, then this must also follow, that one should keep the breast "with the cancer of righteousness"; which is a good conscience, that a Christian may so live that he offend no man, and that no man may complain of him, as the apostle Paul everywhere boasts, as, 2 Cor. 1, 12. he says, "Our glory is this, namely, the testimony of our conscience, which we have walked in simplicity and godly integrity 2c. in the world." And also Moses and the prophets defy anyone, that they have not taken a donkey, nor anything else, nor been too near, nor done any harm. This is called the "cancer of righteousness," an innocent, righteous life and outward conduct toward all men, that no one should do harm or hurt, but should be diligent to serve everyone and to do good, so that no one should accuse our consciences, nor the devil, nor the angels.
1) Wittenberger and Erlanger: "we must also fence against this.
We cannot accuse ourselves, nor move up, that we have not lived rightly.
For where there is no defiance, and a man lives so crudely and wickedly as the great multitude in the world, the devil has soon won against him that he cannot stand, and gives him a blow before the breast, that his heart and courage fail him, and his conscience is frightened and despondent. This hinders and weakens very much, when a person has to stand against his own heart and conscience at the same time and fight with the devil, who also challenges righteous life and work and would like to turn them into sins.
For this reason the apostles everywhere exhort believers to lead a life that is blameless in the sight of the world and everyone. This should serve to make our hearts all the more joyful, and to hold on to the faith all the more firmly and strongly, and to become certain of it; as St. Peter 2 Ep. 1, 10 says of it: "Dear brethren, be all the more diligent to make your profession and election firm. 2c. For by living outwardly godly in the sight of the world, and boasting and defying all men, I am made sure of my faith, as by the right good fruits of a good tree, and so increase that it may become firm and strong. Which cannot be done by those who openly walk in sin and evil living, for the same hinders and weakens, yes, hinders faith, so that his heart cannot grasp that certain comforting confidence that he has a gracious God and that his sins are forgiven him, because he is still in them and will not let go. Hence also St. John, 1 Ep. 4, 17, when he exhorts to love: "Therefore love is complete in us, that we may have joy in the day of judgment." As if to say: This is a righteous, perfect love, which can defiantly boast of this, even before God's judgment, against the devil and the world, that it has done good to everyone, and has proven itself, so that all the world must bear witness to it, and no one has to complain against it, so that the heart does not despair before God's judgment, nor must its faith sink for the sake of its evil life 2c.
V.15. And booted on feet with the gospel of peace, that ye might be ready.
(79) This is the third thing, that a Christian should not only be pious, do good, and not turn away from the way the world lives and does, but also have peace toward everyone (as he also says in Romans 12:18). both for ourselves and toward others, with help, counsel, and encouragement through the gospel, so that we can walk in readiness and skill, and get through the evil world unhindered, even though the world causes strife, strife, and quarrels among one another, and people's malice also provokes us to anger, impatience, and revenge 2c. Summa, it is said: If you want to be a Christian and live rightly in the world, send yourself to patience.
80 For where one takes the gospel seriously and wants to live rightly, the cross will not remain outside; as all Scripture everywhere testifies, that one must wait for all kinds of opposition, violence, wickedness, contempt, ingratitude, scorn and shame, even though we do all good to everyone. But if thou wilt avenge thyself, and suffer no wrong, peace shall never come of it, and hinder thyself, that thou canst not advance with thy gospel, nor make any fruitful thing. Therefore we must be so skillful that we can suffer the wicked, and bear and endure those with whom and by whom we live, and so break through patience as through a thorny path. These are the first three parts of a Christian's life, for his own person, that he may be well guarded and armed, and be able to stand and protect himself in battle, that he may not be beaten. Now the right weapons follow, so that we may be able to stand up to the enemy and beat him back.
V. 16: But in all things take hold of the shield of faith.
The previous pieces serve to stand against people, so that we may not be punished because of this outward life, as those who are equipped, so that no one can accuse us, nor take away our glory and defiance. But the following three are for us to fight with the devil alone when he attacks us, so that we can stand before God against the evil spirit that shoots at us (as he says here) with fiery fury.
and on our conscience drives God's judgment, and accuses it in such a way that everything cannot apply nor help, even though we have stood well before the world, acted faithfully with everyone and lived peacefully. Then he shall turn and destroy before God what you have done in the best of ways, and frighten you with it, torment your conscience, and make you so afraid and anxious that you do not know how to stay, so that he chases and drives you into disbelief and despair, so that your apron and belt, crab and leg armor are destroyed; as those know well who have tried such things.and have experienced the high spiritual temptations, although there are few of them, and the rest of the common people neither understand nor care about them.
Now it comes to pass that we must take up arms, and to this (he says) belongs first of all a good, strong "shield"; if he wants to tear into your conscience, strike your heart, and ruin your life, that you are too loosely girded, or have not been serious enough, or have not done to everyone at all times as you should, that you may present yourself to him, and reproach the shield, that he cannot harm you 1) or break through with his arrows.
83 Such a "shield" is faith, as he himself interprets it, which holds to the word of Christ, and takes hold of it and answers the devil: If I am a sinner, and have not lived rightly, or have done too little, then the man is holy and pure who gave himself for me and died, and was given to me by the Father to be my own with his holiness and righteousness 2c. You must leave him in peace and unaccused. There I stop myself. Let my life and deeds remain where they can. I will gladly do and keep as much as I can and owe to the people; but where this is lacking and does not keep the sting (as it cannot keep of itself apart from Christ), there help and keep my Christ, whom thou canst not accuse. There I rely on as on my shield, which is sure to me, and stands against all power and gates of hell.
With which you can extinguish all the fiery arrows of the villain.
1) Walch and the Erlanger: not.
Therefore he says: "By such a shield you can extinguish all the fiery arrows of the evil one. This 1) he speaks as a well-tried man, who has often been there, indeed, has daily fought with the devil, and has experienced that nothing else holds nor exists in such battles when the devil attacks one; and it is not enough to have all kinds of belt, crab and shoe, and to have all things equipped and skillfully standing, if one does not have another, by which one catches the poisonous arrows and strikes them away. For they go and penetrate through all armor, and what is ours, yes, through the heart to it.
85, And calls both the devil and his weapons by his right name, that he may call him an "evil one," who can make it so evil and poisonous, so bitterly accuse and blaspheme, and so plague the heart that [it] no one believes. And his arrows are called "fiery arrows," so that he burns and pierces, and so shoots into the heart that all our lives and good consciences should shatter before it like wax before the fire. Even if it is lived and done in the best way and with the utmost earnestness, he can still burn a hole through it, and make it so with his poisonous thoughts and suggestions that you do not know how or from where, that it all goes away from you, and you wish you had never done it, and you lose Scripture, baptism, sacrament and everything from your heart. For this purpose he drives such arrows through his mobs and false teachers, who lead us away from Christ, and want to overthrow the faith and take away the shield; by which he makes people astray, and puts such arrows into the heart that no man can quench.
86. Therefore you must be wise here and be careful when he aims and shoots his arrows at your heart, so that he may take away your confidence and trust, so that you may always have the shield and set it against him, namely, take hold of the Lord Christ in faith 2) and say: God grant that my life and all my doings remain where they may, whether they be right and established before all the world; for I have earnestly and faithfully taught, lived and conducted my profession; but because thou wilt strike at my heart, that all this shall not be
1) Wittenberger: da.
2) Wittenberg and Erlanger: gefasset.
and plague my conscience with it: Well then, I will let all this go, and seize my shield, which can cover and protect me along with all my life 2c. Behold, then, all his arrows, however poisonous and wicked, must go out and die before him, that they may not hurt me in any way. For Christ stands before me and takes care of me, saying, "I have given my flesh and blood to this man, I have given my life and holiness for him, therefore let him go in peace. Then he must let go, and you can defy him through Christ, so that he will bore a hole through your shield. For he has burned himself in 3) Christ, that he can no longer do anything against him; and thus also in us, who are Christ's 4) and He ours (through faith), he has lost all his right. Even though he aims and shoots with his arrows, they cannot stick, but must go out before him in the air and become ashes.
(87) Behold, therefore we have always so diligently exhorted, that every man, above all things, may well receive the chief article of Christ, which we preach and practice always, and keep it always in his heart, and see that he suffer it not to be taken from him, nor to be taken out of his sight; that, when the devil striketh the conscience, it may be quickly cast up, and held before his face. For if he seizes you alone, without this shield, he has wounded you with his arrows and set your heart on fire, and has ruined both your life and your deeds, if he so desires. Therefore he alone seeks, with all his cunning and craftiness, how he may put this article out of your sight, so that he may bring you into battle with him apart from Christ. 5) For he knows well that he will wound you with his arrows, and set your heart on fire, if he wills it. For he knows well that he can do nothing against this shield; therefore also St. Peter 1 Ep. 5, 8. 9. admonishes: "Be sober and watch, for your adversary the devil walks about like a roaring lion, seeking whom he may devour; resist him firmly in faith" 2c. Behold, he shows this very shield of faith, that we cannot be secure from the devil, lest he choke us and devour us where we are
3) Wittenberg and Erlanger: an dem.
4) Erlanger: Christians.
5) "dir" is missing in the Wittenberg and in the Jena.
not always have Christ in their hearts and hold fast to Him.
V. 17. And take the helmet of salvation.
The "helmet of salvation" is nothing other than the hope and expectation of another life, which is in heaven, for the sake of which we believe in Christ and suffer everything, without which we could not bear all the blows that are struck at our heads and inflicted on our bodies and lives. For we see and feel the misery that the devil inflicts on us in the world, tormenting and afflicting us without ceasing, and judging everything against us, so that we must bear all the hatred, anger and rage of the world, and take everything upon ourselves and atone for it where it is evil. If we should suffer such things for the sake of temporal things, we would much rather be dead; as St. Paul 1 Cor. 15:19 says: "If in this life alone we hope in Christ, we are the most miserable people on earth. And I myself would not come to the preaching chair for one hour in my life, if one wanted to give me three kingdoms.
(89) Therefore we must know another consolation, because we, both of the world and the devil, are so miserably afflicted, both bodily and spiritually, and so challenged, as if it were all lost and done and suffered in vain, that we can take such courage against it: If the world does not want us to serve it in vain, to suffer and fight, and to put our sour sweat and blood into it, then let it be; we did not begin for its sake. If they do not want to be friends, let them be enemies, and bite and devour themselves with their anger and rage. But this is our defiance, that we believe in Jesus Christ, who is Lord over 1) the world, the devil, and all things, through whom we must surely wait for another life, that he will deliver us out of all this misfortune, and put under our feet what now oppresses and presses us.
90 Therefore this is also a necessary armor for the Christians; otherwise we could not stand it the long way and be overcome.
1) Wittenberger: about all.
the shameful, evil wickedness and willfulness which the devil drives through the world, so that we must everywhere be held up to be beaten over the head, and all ingratitude, contempt, scorn, shame and ridicule be put on as a reward for our gospel and Christian life, so that we may serve everyone.
And the sword of the spirit, which is the word of God.
This is the last, but the strongest, and the right weapons of war, by which we must strike the devil and win. For it is not enough (as I said above) to have a good guard against the enemy, and to be able to put ourselves in front of him when he attacks us, so that we will not be defeated, which is called a protective power; but the defensive power also belongs to it, so that we may pursue the enemy and put him to flight. So it is not enough here to defend ourselves against the devil with faith and hope, as a shield and helmet, but also "the sword" must twitch, and strike at him again, and thus press on, so that he must fall back and flee, and thus retain the victory in him. Such "sword" is now (he says) "the word of God". For it must not be physical steel and iron, but a spiritual sword, so that one should strike the devil.
This is done primarily by preaching the word publicly on the preaching platform, and then by every Christian, whether with himself or with others, by listening, reading, singing, speaking, and contemplating. For it has power where it is preached and acted upon loudly and purely, where it is learned with diligence, and where it is thought of with earnestness, then Satan cannot yet remain a devil. For it reveals his lies and mischievousness, so that he wants to deceive people, to trust falsely, or to drive them into disbelief, sadness, or despair, 2c., and shows the Lord Christ, whom he crucified, but ran up against him and burned himself, to bruise his head; therefore he fears and flees from it.
It does him great harm that many souls are taken from him, and his kingdom is weakened and destroyed, and neither lies nor error can arise where it is going on, so that if we could see it with our eyes, you should see many a devil beaten, and
Here one lies down, and there one lies down, where it is done right and with seriousness. For though we are weak in our reason and strength against this spirit, yet we are too strong for all devils, if we are armed with these weapons and weapons; which means, not our, but God's power and strength.
He calls it a "sword" because it shows how one must use the word if one wants to beat the devil, namely that one must practice it with preaching, listening, learning 2c. Not to leave it under the bench or alone in books (as if one leaves the sword stuck in the scabbard and rusty), for thus it can prove no strength, nor do harm to the devil, but that one draws from leather, twitches and grasps the sword, and always strikes about with it, that is, through the ministry of preaching, and otherwise drives it with mouth and heart, so that it always remains finely sharp and smooth 1).
95 Therefore, we should see to it above all things that we keep it pure and true, learn it with diligence and care, and call upon God to keep it going through right, valiant preachers and faithful workers. For, where these are not, there follows also the murderous harm, that the devil breaks in, and his lies instead of the truth (yet also under the same appearance
1) In the old editions: "glw" (glu), i.e. glowing, shining, bright, polished. Cf. Walch, St. Louis edition, vol. VIII, 1776. 1798.
and names) to the preaching chair, and makes everything full of redness, so that he divides and corrupts the church, as we have well experienced so far in the whole papacy, since he has ruled so completely that there has not been a preaching chair where he would have been resisted, although the Scriptures have been in the book, read and sung in all the churches, but without heart and mind at all, and let it rust as a sword in the scabbard; for there has been no one who would have twitched and sharpened it.
Unfortunately, we are already seeing again how God is punishing the contempt of the Word and the ingratitude of the overweening spirits, who have so soon been overly taught that everything becomes full of sects and cults, so that they lose it again, and the devil rules both the church and the preaching chair. We should leave such damage and driving a joke to ourselves, to have the good word dear and valuable, and do it without interruption where we can, because we can beat and overcome the devil thereby, and be safe from his lies and seduction. For even if we could learn nothing from it (since it can never be unlearned), we may always use it to defend ourselves in this hard, constant battle in which we must fight with the devil, since it is not a matter of life and limb, but of eternal life, or eternal death, and the loss of God and all his goods.