Gospels

This page is under construction and what you see and read is the first step or the beginning of a process to get the best responsive websites for mobile phones and devices, which until now (2024) has not been created yet with Lutheran writings and books.

The main reason to publication of step one (or version 0.1.0) is the search functionality that can be used to searching for words or phrases (to find where Luther was writing it and reference to it).

Gospels - Church Postil

Dr. Martin Luther's

Complete Writings,

published by

Dr. Joh. Georg Walch.

Eleventh Volume.

The Church Postils, Gospels Section.

New revised stereotype edition.

St. Louis, Mo.

"Lutheran Concordia Publishing House" (M. C. Barthel, Agent).

Dr. Martin Luther's

Church Postils.

Gospels Portion.

Published

by

Dr. J. G. Walch.

Newly published by the Ministry of the German Evangelical Lutheran Synod

of Missouri, Ohio and Other States.

St. Louis, Mo.

"Lutheran Concordia Publishing House" (M. C. Barthel, Agent).

1882.

Foreword.

As the 11th part of the edition of Luther's works, containing the first volume of the Church Postil, which was edited by Dr. J. G. Walch, is herewith handed over to the public in a revised form, the undersigned editorial staff deems it appropriate to send a special, more detailed preface instead of a short preface. For the following reasons, it was decided to replace Dr. Walch's preface with a new one. Walch, in his presentation of the history of the origins of Luther's church postil, has not always arranged the material clearly and concisely, nor does he give us completely accurate information about the procedure he followed in his redaction of this postil. In addition, we could not always approve and adopt the principles of editing that he followed and that are briefly indicated in his preface.

We also believed that we should include some noteworthy historical notes from the prefaces of later editions of the church postils, which are missing in Walch. The Erlangen edition gives in the preface to the second edition of the 7th volume of Luther's works, with which it begins the printing of the church postils, especially from the booklet "Historia von den Postillen Doct. Martini Lutheri, as there are the church postils, house postils, and a strange unknown postilla. Neatly described by Johann Gottfried Zeidlern, imperial crowned poet. Eisleben, druckt's Andreas Koch, 1679" and from the edition of Luther's letters, which de Wette had arranged, new contributions worthy of appreciation. The preface of Dr. Friedrich Francke to his newly revised edition of Luther's church postils also deserves consideration.

The above-mentioned material has been processed into a whole in the following. The presentation and justification of the editorial principles followed in the present edition is based on the observations made during the editing of the postilla.

St. Louis 1882

Above all, an accurate, coherent presentation of the history of Luther's church postilion is needed. Strict chronological order should help most easily to gain insight and overview. We can distinguish four periods in the history of the editing of the Church Postil: the first from the year 1520 to the year 1527, in which Luther himself wrote down the sermons and mostly also promoted them for printing; the second from the year 1527 to the year 1535, in which the work of Rodt comes to the fore; the third from the year 1540 to the year 1544, in which the name of Creuziger stands out; the fourth, in which we summarize all the editing work that took place after Luther's death.

I.

Luther's church postilion, which Luther himself called his "very best book," was caused by the state of emergency and the need of the church. The majority of preachers at that time were not capable of preparing a sermon themselves, but were content to read the Epistle and Gospel pericopes and perhaps another sermon in church. The most common pre

VI Foreword. VII

The most important collections were those of Tauler (†136I) and Geiler von Kaisersberg (†1510). But because the latter were not evangelical in all respects, Luther decided to write his own explanation of the usual pericopes and to give them to the preachers for their use. He wrote about this in the "Deutsche Messe und Ordnung des Gottesdienstes" 1526 (Walch, Hall. A. X, 280. Erl. A. 22, 238. f.): "And methinks, if one had the German Postil throughout the year, it would be best that one ordered the Postil of the day to be read aloud to the people in whole or in part from the book: not only for the sake of the preachers, who could not do better, but also to prevent the enthusiasts and sectarians; as is seen and felt in the homilies at matins, that such a manner has also been used. Otherwise, if spiritual understanding and the Spirit itself do not speak through the preachers (whom I do not want to aim at here, the Spirit teaches to speak much more than all the postilions and homilies), then it finally comes to pass that each one will preach what he wants, and instead of the Gospel and its interpretation, blue ducks are preached again. For one of the causes is that we keep the epistles and gospels as they are arranged in the postils, so that there are few witty preachers who can act a whole gospel or other book powerfully and usefully. That Luther by no means wanted to support the laziness of the preachers and release them from their own work is proven by the preface he wrote to Spangenberg's Postilla of 1542. There it says towards the end (Walch, Hall. A. XIV, 379. Erl. A. 63, 371 f.): "But nevertheless, some lazy pastors and preachers are also not good, who rely on such and other good books, so that they can take a sermon from them, do not pray, do not study, do not read, do not strive for anything in the Scriptures, just as if one would not have to read the Biblia for that reason. They need such books, like the forms and calendars, to earn their yearly nourishment, and are nothing but pests and jackdaws, who learn to talk without understanding, although our opinion and that of such theologians is to point them to the Scriptures and to admonish them that they should not read the Bible.

they should think to defend even our Christian faith after our death, against the devil, the world and the flesh. For we shall not stand forever at the pinnacle as we stand now."

The external cause for this work, however, was the Elector Frederick the Wise. In 1520, he asked Luther to write a postilla about all Sundays, especially during Lent. At the same time, he wanted to draw Luther away from his many feuds. In the dedication to the Elector printed below, Luther writes: "For the good of us, E. K. Gn. advised me to turn away from the quarrelsome, acrimonious and confusing writings, so that I now entered my third year of devotion to the holy and friendly doctrine and, in addition to the work of the Psalter explanation, endeavored in the epistles and gospels (so called postilion) interpretation for the benefit of the pastors and their subjects: so that I, so burdened with such valiantly undertaken work, might the sooner attain peace even against the attack of my adversaries." For the time being, other business kept Luther from complying with his Elector's request. But at Spalatin's repeated urging, he finally undertook this work and began the explanation of the Epistles and Gospels of Advent in Latin. In a letter to Spalatin of July 1520 (de Wette, Luthers Briefe I, 463), he noted that he was already in negotiation with the printer Lotther in Wittenberg about the printing of these sermons; he only hoped to obtain an imperial privilege from the Elector for a few years, which would protect him from reprinting elsewhere. The printing was delayed until 1521. On January 16, 1521, Luther wrote to Spalatin that his explanation of the Epistles and Gospels was ready for printing. (de Wette I, 544.) On March 3, he wrote the aforementioned dedication to the Elector, and on March 6, he sent the printed version to Spalatin as a "foretaste of the postilla" (Postillae praegustum), The title of this Latin Advent postilla is: Enarrationes Epistolarum et Evangeliorum, quas postillas vocant, in IV.

VIII Foreword. ix

äomillioas ackveutus, D. Nartim I^utüoriMttoud6rZ6Q8!8. ^Vittsnberss" 1521. A letter to Wenceslaus Link, March 7, 1521, states, "My postil for Advent is completed."

This first work of Luther was immediately translated into German, but not by Luther himself, perhaps, as Francke assumes, by Leo Judä, and appeared in 1522 under the title: "Postil oder Auslegung der Episteln und Evangelien durch den Advent, Doctor Martin Luthers." This translation was included in the Basel collection of the Epistles and Gospels from Advent to the Sunday after Epiphany of 1522, in the Colmar edition of the same sermons of 1523, and in the Strasbourg edition of all sermons of the church year of 1527.

That first Latin edition is also found in the second part of the Jenische Sammlung der lateinischen Schriften Luthers, p. 321; that first German translation in the Hallischen Band, p. 175, and in the twelfth part of the Leipzigische Sammlung, p. 258.

Luther was prevented from further work on the pericopes by his trip to the Diet of Worms. During his stay at Wartburg Castle, he now took up the work and began a German, more detailed explanation of the postilion. First appeared again the Advent PostMe, entitled: "Interpretation of the Epistles and Gospels of Advent. Martinus Luther. Wittenberg 1522." Meanwhile, Luther had immediately tackled the pericopes of the Christmas season. From a letter to Spalatin of June 10, 1521 (de Wette II, 16), we see that at that time he was waiting in vain for the Postil, i.e., the printed sheets of the Advent Postil, from the printer and had just finished the interpretation of the Epistle of Christmas Day. In July of the same year, he decided to publish the first ten Gospels of the church year as a special book, and sent Spalatin the continuation of the Postil (rsli^uLpostillao), i.e. the manuscript of the interpretation of some of the Gospels of Christmas Day. This can be seen in a letter to Melanchthon from July 13 and in a letter from Spalatin from July 31 (de Wette H, 22. 33). This

However, the idea was not carried out. In a letter to Spalatin of August 15, 1521 (de Wette H, 42-14), Luther complains that Johannes Lufft had printed his book of confession so dirty, carelessly and confusingly; he therefore wants to withdraw the printing of his postilla from him; however, at the end of this letter he changes his intention and sends a new continuation of his work and orders that it be printed in quarto and with Lotther's types. Due to the Carlstadt unrest and the dispute with the Löwen theologians, the completion of the second part was postponed. In the meantime, he had the gospel of the 14th Sunday after Trinity, of the ten lepers, printed as a rehearsal, still in 1521, and remarked on it: "I also want to credence my dear Germans with the postils in the middle of the barrel, although I have not brought them any further than from Advent to Epiphany, and must break order in the middle of the work for the sake of the blasphemers: but there is nothing wrong with it, it will probably be all right again. On September 17, 1521, the Postille was completed up to Epiphaniä. This second part appeared soon after the first, the Advent Postil, in February 1522, under the title: "Interpretation of the Epistles and Gospels, which are read according to the custom of the church, from Christmas Day to the Sunday after Epiphany. Martinus Luther. 1522." At the head of this second volume are Luther's two prefaces, printed below: his letter to his sovereign, Count Albrecht of Mansfeld, "given in the desert (Wartburg) on the day of St. Elisabeth (November 19) 1521," and: "A little instruction on what to look for and wait for in the Gospels." At the end of both parts there is the remark: "Printed at Wittemberg by Johann Grünenberg, after Christ's birth in the thousand, five hundred, twenty-second year."

These two first parts were printed together in one volume in Basel in 1522 and in Colmar in 1523, under the title "Interpretation of the Epistles and Gospels, which are read according to the custom of the churches, through Advent, and then from Christmas Day to the Sunday after Epiphany. Therein is abundantly indicated and illustrated, what-

X Foreword. XI

It is necessary for a Christian man to know for his salvation. D. Martinus Luther. That the Advent Postil in these two printings contains the translation of Luther's very first Latin work has already been noted above.

Also in Wittenberg the whole appeared as a special book in 1525. The same is titled: "Interpretation of the Epistles and Gospels read according to the custom of the churches, from Advent to the Sunday after Epiphany. Mart. Luther."

Even before 1525, Luther had begun to work on the third part of the Winter Postil, containing the pericopes from Epiphany to Easter. On March 14, 1524, he wrote to Nik. Hausmann that he had just put into print an argument about infant baptism that is found in the interpretation of the third Sunday after Epiphany (de Wette II, 490). On February 2, 1525, he was still busy with this part of the Postil; for he notes under this date to his friend Hausmann that he had enough work with the Postil and with Deuteronomy (de Wette II, 621). Half of the finished manuscript, however, was stolen by a typesetter from the Wittenberg printing office and published a postilion on the six Sundays after Epiphany in Nuremberg without Luther's knowledge and will. Luther complained about this in a letter to the mayor and council of the city of Nuremberg on September 26, 1525: "I add E. W. complaining to know that some sixths of the Postillia, which are still in print, have been secretly taken from our printers and stolen, well over half of the book, and brought to your laudable city, and hastily reprinted, sold, before ours is finished, and thus with the assembled book led ours into noticeable damage.... They have done well, must not dare to work on it, have obtained it through thieves, it is no different than if it were stolen from one in the streets or in the house, we poor have to suffer it, are banished. Well, I would be well satisfied that I am urged by such cause to keep quiet, but for the other half I speak, and that the holy scripture is hindered by such perfidy of the devil. Moreover, that my little books are generally

improved and corrupted in other printings. It is therefore my very friendly request that E. W. would do a Christian service here and have an eye on your printers so that they do not graze on such important books to our detriment and that they do not wait any longer, that they wait seven or eight weeks so that ours also have bread next to them and are not so shamefully deprived of theirs by them. (Erl. Ausg. Bd. 56, p. X. XI.) In another letter to the city syndic Lazarus Spengler of November 7, 1525, Luther suggested that the Nuremberg printer Koburg er, who had begun to reprint his writings, should contact the Wittenberg printers (de Wette III, 47. 48). That Nuremberg printing of the six sermons is erroneously dated from Wittenberg. However, in the same year, 1525, the complete third part of the Winter Postille was published in Wittenberg, under the title "Interpretation of the Epistles and Gospels from the Feast of the Epiphany to Easter, improved by Mar. Luther" and with a "Preface and Admonition to the Printers. Presumably, Luther had replaced the stolen part of the manuscript in such a way that he took the Nuremberg print and improved it. This first edition of the third part was immediately followed by three more editions, two printed in Wittenberg, one in Strasbourg.

• Also in 1525, the entire Winterpo stille was published in one folio volume in Wittenberg. This volume bore the inscription: "Auslegung der Episteln und Evangelien vom Advent an bis auf Ostern, anderweit corrigirt durch Martin Luther. Two new editions appeared in Wittenberg in 1526.

Martin Bucer translated the Winter Postille into Latin, primarily to make it accessible to friends of the Gospel in Italy. This Latin translation appeared in Strasbourg in the years 1525-1527 in five volumes. In the fourth volume, however, Bucer falsified the text and added his false doctrine of the Lord's Supper, which was related to the Swiss, to Luther. Luther testified about this in his book "Daß die Worte Christi: das ist mein Leib,

XII Foreword. XIII

He has also condemned my very best book, the Postillen, which the papists also like, with prefaces, interjections and objections, so that under my name this blasphemous, disgraceful doctrine is brought and carried further than perhaps through all your books. In a letter to the printers Joh. Sarcerius in Basel and Herwegen in Strasbourg of September 13, 1527 (de Wette III, 201), Luther also complained that Bucer had interspersed his poison in the fourth part of the Latin Postille, and demanded that in a new edition of this fourth part, his letter be included as an antidote to the sacramentarian poison. However, a new edition of Bucer's work did not come about. Rather, in 1528, a new Latin translation of the Winter Postille appeared in Strasbourg, which literally corresponded to the original, and to which the Latin Summer and Festival Postille was added. The entire Latin Postille was republished in Strasbourg in 1530 and 1535, and in Frankfurt in 1517.

Even in this first period, however, Luther's sermons were collected by editors whose names remain unknown to us, namely those sermons that he had mostly preached in Wittenberg and that had been copied by others. Many sermons appeared in single prints. The sermon collections that are available from that first period are the following:

Fourteen beautiful Christian sermons by Doctor Martin Luther, recently preached in Wittenberg in the year 1522. Item der Passion oder das Leiden JEsu Christi, und wie wir uns des gebrauchen sollen." 1523. Basel.

2. XXVII (27) Sermons of D. Martin Luther, recently published. 1523. Strasbourg.

XIII (13) Sermons of D. Martin Luther. Recently issued Anno 1523, pending the preprinted twenty-seven sermons."

4. xii (12) sermons of D. Martin Luther. On Several Feasts of Our Lady and the Saints." 1524.

Most of these sermons deal with pericopes of the summer half-year and the saints' feasts and are then later also included in the church postilla. In our edition of the Postille, for each of the sermons in question, reference is made to previously published single printings or to one of the collections just mentioned. Therefore, it is unnecessary to print here the detailed titles of the 14, 27, 13, 12 sermons (cf. Erl. Ausg. Bd. 7, XVII to XXIV).

II.

The editing of the Kirchenpostille entered a new stage when M. Stephan Rodt took over the editing of the various sections.

Before this, it should be noted that in 1527 in Strasbourg, the entire Postilla was published for the first time in two parts: "Postilla oder Auslegung der Episteln und Evangelien durchs ganzen Jahr, getheilt in zwei Theile. D. Martin Luther's." The Advent Postilla is the translation of the first Latin edition. Otherwise, nothing more is known about the manner of compilation, especially of the summer part, which had never been published before.

Since Luther was hindered by other work, the aforementioned M. Rodt, last syndicus in Zwickau, took his place as redactor. He first completed the Sommerpostille and Festpostille from Luther's sermons, which were transcribed and mostly published individually. In the preface to the Sommertheil, he himself remarks that he had taken special care that the sayings, which were taken from the Scriptures in these sermons, were added according to Luther's interpretation, which went through almost all of Germany, so that one would not have to search through many books now and then while reading, and that he had translated Johann Bugenhagen's sums, which he had published in Latin, and placed them before the individual Gospels. Both, the summer part "Interpretation of the Gospels from Easter to Advent, preached by Martin Luther", as well as the festival part "Interpretation of the Gospels at the most distinguished feasts of the whole year, preached by Mart. Luther", appeared, with prefaces by Rodt and Luther, still in the

XIV Foreword. XV

Year 1527 in Wittenberg. The epistles are omitted here. In 1528, Rodt prepared a new edition of the Winter Postil: "Auslegung der Episteln und Evangelien vom Advent an bis auf Ostern. Otherwise corrected by Martin Luther." He also preceded this part with his own preface and a preface by Luther. These three parts, which Rodt was in charge of, were published again in Wittenberg in the years 1527, 1528, 1529, 1530, 1531, 1532, 1533, 1535, namely the winter part nine times, the summer part eight times, and the festival part four times.

In his editorial work, Rodt omitted some things, added others, occasionally combined two sermons or divided one sermon into two. In any case, Francke judges him too harshly and harshly, accusing him of arbitrariness and suggesting that he had made some of Luther's sermons himself. Later, Luther was not quite satisfied with Rodt's work, and even wanted to see his postilion completely erased, as he expressed in a letter to Nik. Gerballius in Strasbourg of 1535 (de Wette IV, 654). But we also know that Luther often looked askance at his own earlier works and continued to improve the sermons that he himself had edited in new editions. The fact is that the Lutheran sermons contained in the Wintertheil edited by Rodt correspond quite exactly with the text of the editions edited by Luther himself until 1525, while the sermons of the editions from 1522 to 1535 deviate considerably from the parallel sermons in the editions of 1540 and 1543. Thus, one may assume that Rodt did not arbitrarily change the manuscripts available to him in the summer and festival editions, but only occasionally made corrections that seemed desirable to him, similar to the way Luther used to revise his own manuscript. It almost seems as if Rodt, according to Luther's judgment, had corrected too little, since Creuziger, after he was commissioned by Luther with a new edition of the Postille, allowed himself much more extensive changes.

Finally, it should be noted that Walch published an edition of the whole postilla from 1535.

and 1536, of which the Erlangen edition, also Francke mentions nothing, thus also seems to know nothing.

III.

In 1540, the Winter Postil was published anew in Wittenberg: "Auslegung der Episteln und Evangelien vom Advent bis auf Ostern. By Doctor Martin Luther. Aufs neu corrigirt mit einem nützlichen Register." The same was reprinted in 1543. In 1543, Creuziger had also put into print his newly edited Summer Postil, which came out in two editions in 1544, under the title: "Auslegung der Episteln und Evangelien von Ostern bis auf den Advent. D. Mar. Lut. Aufs neue zugericht." The entire church postilla was then published, thus corrected and reworked, first in Leipzig, then in Wittenberg still in 1544: "Auslegung der Episteln und Evangelien durchs ganze Jahr. D. Mart. Luther's. Ons neu corrigirt, mit einem nützlichen Register." The Creuziger postilla is preceded by a preface by Luther and a preface by Creuziger.

The Winter Postille of 1540 or 1543 was edited by Luther himself. He corrected the text of the earlier editions in many ways, shortened some sermons, omitted others entirely, and replaced them with new ones.

And in such a free way Creuziger, of course according to Luther's will and order, revised, i.e. reshaped, the Sommertheil. Luther himself had intended to have the entire Postille "forged into a new and better form" by Caspar Creuziger, as can be seen from the above-mentioned letter to Nik. Gerballius mentioned above. And in his preface to Creuziger's Postille, he remarks that Creuziger had "increased and improved" the sermons. Creuziger's procedure was something like this. He often used Rodt's sermons as a basis and changed them so thoroughly that they appeared like new productions. Many of the sermons, as he himself states in his preface, he made from

XVI Foreword. XVII

The first part of the book is a record of oral sermons and interpretations by Luther, which he himself or someone else made during the lecture. These sermons, which he inserted into the church postilla in place of those collected by Rodt, are, as can be easily seen from their content, style, and expression, to a large extent his own creations. He softened Luther's strong language, often watered it down, spun out Luther's short, pithy thoughts as he saw fit, and made corrections in puffy and inappropriate places. These sermons of Creuziger's Sommertheil are easy and smooth to read, but they consistently bear a different stamp than those sermons of Luther in which Luther speaks everything himself word for word. What and how much in the church sermons of 1543 and 1544 originates from Luther, where the attributions of Creuziger begin and end, can hardly ever be determined exactly and definitively.

IV.

After Luther's death, in the 16th and 17th centuries, the Church Postil was often reprinted in Wittenberg and other places, mostly according to the text of 1543. It was only changed even more, more often also falsified and mutilated in the dogmatic interest. The first complete editions of Luther's works did not include the Kirchenpostille.

In order to give this excellent book of Luther's into the hands of the church again in its original purity, Spener decided to organize a new edition and to put the Postille "before the eyes of the diligent reader in the most perfect way, so that he not only sees how it appeared only at this or that time, but also at once sees its different forms, with the difference that he sees at the same time what has been added or taken away at other times. He based his work on the editions of 1528, 1532 and 1543. This first critical edition of the Kirchenpostille appeared in Berlin in 1700. In 1710, it was republished in Leipzig in three parts with Gottfried Arnold's preface, in which a fourth part was added, which consisted of the remaining parts.

The first part of the Leipzig collection of Luther's writings contained Luther's sermons collected in the Leipzig collection of Luther's writings and other books. When the Leipzig collection of Luther's writings reprinted the church postilla and included it in the 13th and 14th parts, it was considered appropriate to publish a certain number of copies of this postilla. D. Lange added a preface and Johann Jakob Greiff a historical note to this special edition. The Spener Postille formed the basis for Walch's edition, as it did for the two Leipzig editions just mentioned. In 1737, Walch first published the Kirchenpostille as a special book. The printing was done according to Spener's text. The standard was, as with Spener, mainly the edition of 1532, but Walch not only compared or had compared the editions of 1528 and 1543, but also those of 1522, 1525, 1527, 1535, 1540, and either noted the variants in special notes or added them in brackets to the text of the interpretation. Admittedly, the redactor made a human error here. In the Sommertheil, he has often cited the variants of 1522, 1525, and 1527, while the sermons in question do not exist in these first editions. In this form, the church postilion was also included in Walch's complete edition of Luther's writings. The first part, containing the Gospel sermons of the entire year (the eleventh part of the entire work), appeared in Halle in 1742.

In the Erlangen edition of Luther's works, the Kirchenpostille comprises volumes 7 to 15. The editor of the second edition (1866), Ernst Ludwig Enders, has based the winter part (not the winter and summer part, as Francke erroneously states) on the edition of 1540, the summer part of the Evangelienpostille on that of 1531, the epistle part on that of 1543, and the festival part on that of 1527, and has noted the variants from the same editions as Walch, as well as from various individual printings.

In his edition of the Evangelientheil der Kirchenpostille (1871), Dr. Friedrich Francke consistently followed the principle of restoring the oldest text.

XVIIIV Foreword. XIX

More details about the critical procedure of the last three editors of the Kirchenpostille, Walch, Enders, Francke, are given under B and we now set out to present the principles which were decisive for us in this present publication of the Kirchenpostille.

V.

In our editing of the Evangelientheil, we had in mind the old Walch edition, the second edition of the Erlangen edition edited by Enders, the Evangelientheil of the Winter- und Sommerpostille published by Francke, and thus also the textual forms of the editions of 1522, 1525, 1527, 1528, 1531, 1532, 1535, 1540, 1543, and 1544, respectively, as well as a copy of the Creuziger edition of 1544. From these originals we have produced the text of the present edition.

We could not agree with Walch throughout. Walch, respectively Spener, whose work Walch has essentially adopted, has often proceeded too mechanically and also arbitrarily. In the winter part of Walch's edition, the text of the old editions from 1522 to 1535 alternates with the revision of 1540 and 1543, without any reason for the change being discernible. In the summer part, the text of the 1532 edition has been retained all too exclusively. In the Festtheil, another edition of 1527 has been compared with the edition of 1532, which is inferior in value to the text of another printing of 1527 produced by the Erlangen edition.

But it did not seem advisable to us to correct Walch according to the Erlangen edition. In the winter part, Enders used the edition of 1540 as a basis, which we cannot give preference over the earlier editions. In the summer section, he used the text of the 1531 printing, which we prefer over the 1532 printing.

Nor could we agree with Francke's principle of reproducing the oldest text everywhere. For one thing, it is impossible, and it was also impossible for Francke, to use in all sermons the oldest version of Luther, namely Luther's own words.

to find it. In the winter part, he could easily have the text reprinted from the editions of 1522 and 1525. In the summer part, he had to use the earliest individual printings of various sermons. However, he only assumed and did not prove that in these individually published sermons, most of which Luther did not print himself, only Luther's words were reproduced uncorrected. And many sermons lacked such individual printings. In this case, Francke also had to resort to Rodt, whom he judged so unfavorably. On the other hand, even the earliest readings are by no means the best in all cases. In the edition of 1525, Luther himself made significant improvements, which Francke basically ignores. And what Luther said better and more clearly in 1525 is more valuable to us than the more imperfect expression of 1522. What is the reason that the latter is three years older? The archaeological interest finds enough satisfaction when the oldest monument is casually remembered in notes.

First of all, as far as the Winter Postilla is concerned, we have included the text of the older editions from 1522 to 1535 in our present edition. The editions just mentioned essentially agree with each other. And we find Luther's own words throughout. Rodt, who was responsible for the editions of 1528, 1532, and 1535, was a very careful editor and usually only improved where it was really necessary and beneficial for understanding. Of course, the text of the edition of 1540, which Creuziger then included in his Postille of 1543 and 1544, is also Luther's own work. However, we must give priority to the older Luther over the later Luther. The older text is stronger, more pithy, more original, than the reworking of 1540. It is sufficient to record the deviations of the latter as variants. Where, however, the older editions differ from each other, we have decided and chosen according to internal, factual reasons. We have, as far as possible, retained Luther's own corrections and for this very reason have used the edition of 1525 in many cases. Only there,

XX Foreword. XXI

where the oldest, more original expression is more understandable, we have produced the 1523 reading. Where, on the other hand, Rodt, in the editions of 1528, 1532, 1535, has corrected errors, deficiencies and linguistic hardships overlooked by Luther, we have adopted these corrections. It only serves to facilitate understanding and does neither the sense nor the language of Luther any harm if, for example, instead of "Gezengniß, halsstark, Schreiber, das rechte Blut" (1522 and 1525), one reads with Rodt "Zeugniß, halsstarrig, Schristgelehrte, das gerechte Blut".

For the summer postilion, the only choice was between Rodt and Creuziger, since Luther did not provide his own manuscripts for these sermons. Together with Walch and Enders, we gave absolute preference to the more faithful adaptation of Rodt over the free, complex paraphrasing of Creuziger. Among Rodt's editions, however, the text of 1528 and 1532 used by Walch and Spener, respectively, seemed to us to be superior in value to the text of 1531 used by Enders as a basis. However, we have not so exclusively, as Walch, kept the text form of 1532, but where the edition of 1531 really offers a better reading, we have added the latter to our text. Whether Luther himself spoke this way or that way during his oral presentation is impossible for us to decide now.

In the Festpostille, we used throughout the earlier edition of 1527 reproduced in the Erlangen edition, without completely setting aside the later editions of 1527, 1528, 1532.

The sermons, which Creuziger exclusively edited and published and which are therefore missing in all other editions, we have included as "second" or "third sermon" after the process of Spener-Walch and Enders from the edition of 1543 and 1544. But we note again that these sermons, taken only from Creuziger's Postille (d), reflect only the basic ideas of Luther, and have gained a new form under Creuziger's pen. Thus, one cannot consistently say of these parts of the church postilion, "Luther said that."

In the Erlangen edition, Enders also

the different readings of such single prints, which he could get hold of. From the latter, we have only added larger additions in brackets to our text. We also considered it superfluous to print the exact titles of the various individual printings that the Erlangen edition lists. The editor of the Erlangen edition only copied the titles from older lists and had very few of the prints he cited in mind. Where, for example, for the sermon on the Gospel of the Second Sunday of Advent, the Erlangen edition places at the top the detailed titles of eight individual printings published in 1522, or for the sermon on the Feast of the Epiphany, the titles of two individual printings of the year 1524, it is sufficient for us to simply note that eight individual printings of that Advent sermon were published in 1522, and two individual printings of this Epiphany sermon in 1524. The reader can only be interested in knowing in which year the sermon in question was first published. Where it is known, we have also noted in which year Luther preached this or that sermon and in which place and on which occasion he preached it.

All somehow important or only noteworthy variants we have, where it was thunlich, especially if another edition offered longer additions, inserted in brackets to the text, or placed as notes under the text. However, we have not been as meticulous as the Erlangen edition in printing the most minor and meaningless differences, which do not even offer an archaeological interest, e.g. whether it says "but" here, "yet" there, "however" in a third edition. Too much useless, scholarly ballast, as is also packed into some of the notes of Walch's edition, only hinders the proper use of the church postilla, a book of sermons and edification.

We denote the variants of the different editions with the following letters:

1. in the winter section: a = 1522, b = 1525, c = 1528, d = 1532, e = 1535, f = 1540, g = 1543, resp. 1544.
2. in the summer part: a = 1528, b = 1531, c = 1532, d = 1543, resp. 1544.

XXII Foreword. XXIII

3. in the fixed part: a = 1527^a^ , b = 1527^b^ , c = 1528, d = 1532.

Only where Luther's interpretation was not available for Protestant texts, we have buried Bugenhagen's sums.

The Bible texts are prefixed to the sermons from our present German Bible. In the interpretation itself, the Bible passages are quoted partly according to the Bible translation in use at Rodt's time, and partly according to Luther's original German translation. The interpretation itself gave this or that form of the citation.

As far as orthography and interpunction are concerned, we have followed the language of our

In the Erlangen edition, even Enders was not able to strictly implement his principle of letting Luther speak letter by letter. Even Enders, in the Erlangen edition, has not been able or dared to strictly implement his principle of letting Luther speak letter for letter. We are all interested in Luther's teaching and that it be presented to Lutheran Christians in Luther's language, of course, but in a way that is understandable to our people. May God also allow this present edition of Luther's Church Postil to flourish so that God's Word and Luther's teachings will become more and more known, clearer, dearer and more precious to many Lutherans!

St. Louis, on Easter Day, 1882.

Editorial.

XXIV Judgments of Lutheran Theologians on Luther's Church Postilla. XXV

Opinions of Church Postilla

Judgments of Lutheran Theologians on Luther's Church Postils.

Johann Mathesius judges as follows: "Because in the papacy the Sunday Gospels, for the sake of legends, were often omitted, and few postils, outside of the Tauleri, were available, from which children and silly laymen could be told how to live Christianly and die blessedly, D. Luther wrote a German church postil. Luther wrote a German church postilla, in which he interprets the Sunday Epistles and Gospels, and faithfully exhorts to blessed faith and brotherly love, patience under the cross and Christian submission, and seriously warns against idolatry and humanity, which Doctor Creuziger subsequently shortened with the master's counsel and will." (Sermons from the Life of Luther, p. 30.)

Hieronymus Weller writes: "I wish that the church superintendents and visitators would diligently induce and exhort the pastors and preachers to read the excellent works of Doctor Luther diligently, but especially his exegetical and doctrinal writings: the two postils, both the larger or church postil, and the smaller one, which is commonly called the home postil." (Lat. Werke sect. IV, p. 168.) - By

When Johann Arndt wants to cite a passage from the church postilion, which he often uses, about the blessedness that comes from union with Christ, he says: one should plant it as a noble flower in the pleasure garden of one's heart, and then adds against his opponents: "Let no pious Christian therefore be robbed of this glory by lying mouths. It is shameful and to be lamented that man, I let alone a Christian, should hostile, blaspheme, and heresy such comforting doctrine." (Repet, apol. of the other book of true Christianity.) - If

Phil. Jakob Spener should suggest books to a preacher for his use, he says: "Before others, I wanted to have special books for him.

lich rathen unsers lieben Lutheri Kirchenpostille." (In the former theological concerns P. III, p. 605.) Further: "It was especially dear to me to hear that the writings of our dear Luther are not unknown, especially his valuable Church Postil, which we have to esteem so much more highly not only because God, through his ministry, has brought forth the light of the Gospel from the darknesses of the papacy and made it rise again for us in our forefathers, but also because he has put such a rich measure of the Spirit in him; but also because He has placed in him such a rich measure of the Spirit that his writings are full of power, and especially after the time of the apostles, few will have equally recognized and described the living power of faith, as the Lord made him see and show it to others. Among his entire writings, his church postilion is probably one of the best, as he himself called it his favorite book, in which he presented divine truth with a richer spirit, and as much less as he shows the arts and eloquence otherwise often found in sermons, so much more power does a devout reader feel from it." (Ibid. p. 828.)

Aug. Herm. Francke: "Thus it is no less often my heartfelt wish that Luther's postils be read more diligently by teachers as well as other people, as there is certainly more spirit, strength and life in them than in today's artistic Methodists, who with all their art do not hold a candle to Luther's, indeed, have nothing but stolen water themselves, preach to others and have never themselves been concerned about true repentance from the heart. (Note on some oters of sacred Scripture p. 254 f. Cf. Monita past. theol. p. 42.)

Joh. G. Walch says: "The sermons in it (namely in the church postilion) are simple and not arranged according to the rules of a vain and affected art, that as he recommends the simple way of preaching to others, so he himself has many masters of it.

XXVI Opinions of Lutheran Theologians on Luther's Church Postilla. XXVII

They have left behind many samples to be imitated. *They are rich in spirit; they contain the most precious and important truths of our blessedness; they are based solely on the holy Scriptures and often present the meaning of the spirit in a very real and profound way. They are emphatic and present thorough refutations to the erring, awakening exhortations to the weak, penetrating warnings to the wicked, and powerful consolation to the afflicted. The presentation and expression correspond to the importance of the matters. There is more evidence of the spirit and power than art and persuasion of human wisdom. In short, they are core sermons. This could not be otherwise. Luther was mighty in the Scriptures; he wrote and spoke from the heart; he stood by the power of faith in the denial of himself, as a main characteristic of a truly good preacher; he sought not his own, but that which was of the Lord Jesus, and thus looked only to edification." (Luther's Writings, Hall. ed. XI, Preface p. 25.)

He also writes: "Luther's books have been subjected to much abuse, which has also been encountered in this church postilla in particular. Those who speak the word of the usual dancing, think to have found here a splendid testimony, which would benefit their cause. For in it he asks: Whether it is a sin to whistle and dance at weddings, since it is said that much sin comes from dancing," and answers: "Whether among the Jews

*The method found in Luther's sermons is called methodum heroicam. This is done with good reason. He did not bind himself to any human rule; but used a free, but to the matter as well as to his instinct appropriate and emphatic speech and proved to be a great master in speaking. But one must not think that this method was so peculiar to him that no one after him should or could present and preach the word of truth and the gospel of Jesus Christ in such a free, simple and yet powerful way or method. The reason for this conceit has been explained by Gottfried Arnold in the preface of his evangelical speeches on the Sunday and feast day gospels. Those who think that Luther does not use any method at all in sermons are also mistaken, as Johann Benedict Carpzov shows in hodegetic. p. 16, to which Joh. Albert. Fabrrcius in centifol. Luther. p. 816. is to be added.

(J. G. Walch.)

I do not know if there have been dances, but because it is the custom of the country to invite guests, decorate, eat, drink and be merry, I do not know how to condemn it without the excess, if it is lewd or too much. But that sins are committed is not the fault of dancing alone, since such things also happen over the table and in church; just as it is not the fault of eating and drinking that some become sows over it. But where it is chaste, I let the wedding have its right and use, and dance all the time. Faith and love cannot be danced out, nor can they be sat out, if you are chaste and moderate in them. Young children dance without sin; do the same and become a child, and the dance will not harm you. Otherwise, if dancing were a sin in itself, one should not allow children to dance. It is true that these words are in the church postilion" (p. Columne 467 ff. of this volume); "but I cannot see what is gained by it. If one thinks that from this one can see that the usual dancing is not sinful, and therefore also not to be rejected and condemned, as some have done, then this conclusion has no reason at all. We are not directed to Luther either for faith or for life and conduct. Scripture alone must tell us Christians what is true or false, good or evil. We accept Luther's teachings and opinions if they are based on divine reason. If it is objected that this testimony is not used to prove that the customary dancing is not sinful, but only to show how Luther, who had such profound insight into matters of faith and life and who is held in high esteem in our church, was indeed of this opinion and confirmed it with his statement, then I say that this testimony is of no avail even with this intention. For once Luther's Lutherum can be opposed. You mean that Luther here approved of the customary dancing: but how, if one were to bring in other passages from his writings in which he rejects such a thing altogether? They are, however, there. Behold, when he wishes to show who transgresses the third commandment, he says, 'He that eateth, drinketh, danceth, idleth, unlearneth, doth not eat, drink, drink, dance, idleth, unlearneth, doth not dance.

XXVIII Opinions of Lutheran Theologians on Luther's Church Postilion. XXIX

chastity.' He derives the origin of today's dancing from the ancient Cainites, and writes of Jubal: The third son of the other woman went about dancing, jumping and courting: he set his date on good days, pleasure and joy. This is the course of the world. This is how it is with each other: to seek great food and wealth; to subdue land and people; to have power and honor, and to live in pleasure and prosperity. Assuming that these passages of Luther's that have now been cited would be omitted, the above statement would be of little use: one would not think that one could support the usual dancing with it and find something in it that would be beneficial to the sinful desire to dance. For I must now remind you that the words of Luther do not contain what you imagine to have found in them. You undoubtedly speak of dancing as it is really done by people and is customary among them: but consider what kind of dancing Luther approves of; hold it up against the dancing that is customary and artistic today, and see whether his statement can be interpreted to mean the same. I do not think so. When I look at the whole passage in its context, I find something quite different. Johann Christian Lange (in his concern about the disputes over dancing, p. 52) notes that no kind of people was more repugnant to the blessed Luther than the sour-faced hypocrites and self-grown saints he called, who, according to their Pharisaic ways, could not tolerate the least thing that they did not recognize as right; who put the essence of godliness into external things; who revolted against all civil and tolerable customs;

condemned all people who did not immediately conform to their sense, and wanted to have the impression that they sought nothing but God's honor and did everything out of the impulse of the Holy Spirit. He rightly contrasted this with Christ's example, when he himself went with his disciples to the wedding at Cana, endured the customs introduced there with wisdom and patience, sanctified the wedding assembly by his presence, and thus taught that it was not the right kind of Christian reformation if one wanted to begin with such meager external things, which, considered in themselves, could neither give nor take away anything from the essence of faith and love. Luther subsequently applies this in particular to wedding dances, stating that if they are considered without intentional or knowingly sinful circumstances, they cannot be considered a damnable sin by those who do them in discipline and respectability, in childlike simplicity and innocence, out of an irreproachable instinct of mind. This is also what is consistent with Luther's words and their context. He does not speak of dancing in general, but of chastening: of such dancing that is done according to childlike simplicity, and he expressly says: Young children dance without sin: do the same and become a child, and the dance will not harm you.' With this, however, it is an abuse if one wants to draw and interpret this passage in such a bad way with respect to the dancing that is common today; although I agree with those who wish that this noble man, for the sake of offense and abuse, had considered this matter more carefully and expressed it more cautiously." (Luther's Writings, Hall. ed. XI, Preface p. 26. ff.)

Forewords and letters

Forewords and Letters

the

first editions of the Church Postils of Luther.

Letter to the Elector Frederick

Letter to the Elector Frederick

before the Latin Postille or Interpretation of the Epistles and Gospels by Advent, published in 1521 and soon translated into German.*)

To the Most Serene Prince and Lord, Lord Frederick, Elector of the > Holy Roman Empire, Duke of Saxony, Landgrave of Thuringia, Margrave of > Meissen, his most gracious Lord, Martinus Luther, Augustinian, begs > grace and peace from Jesus Christ our Lord.

That I. Most Serene, Most Gracious Lord, have not hitherto pleased Your Electoral Grace. I have not yet been able to please Your Elector's Grace, being constrained from day to day by many matters of decency, and I do not know to whom I should attribute this. It is well and for the best that E" K. Gn. advised me to turn away from the quarrelsome, acrimonious and confusing writings, so that I now entered the third year, that I continued to adhere to the holy and friendly doctrine and, besides the work of the Psalter explanation, endeavored in the Epistles and Gospels (so called postilion) interpretation, for the good of the pastors and their subjects: so that I, with such valiantly undertaken work so burdened, might the sooner attain peace also against the an-

*Cf. Francke (Dr. Martin Luthers Kirchenpostille) p. 3. In a slightly different form, this letter can also be found in Walch (XI, preface p. 41). D. Red.

the blows of my adversaries. So noble is, according to E. K. G. peaceful name, E. K. G. innate mind, that they often and clearly indicate to me, how annoying E. K. G. are the quarrels and useless questions (as one says) of the goat's wool (shall befit me differently, thus diminish the so glorious counter-fights of the spiritual money addiction and make with the prophet Bethaven from Bethel).

I myself cannot well say how unwillingly I have been moved by these storm winds and driven away from my studies, so that I might have ruled my flesh and blood, even not refraining from confronting such sacrilegious writings somewhat more harshly than befits a religious (but with quite a bit of modesty). In this matter, just as I confess my guilt, so I also hope that mercy will not be denied me by anyone who thinks otherwise.

XXXII Forewords and letters. XXXIII

what the fierce lions of Moab, what the Rabzakhs of the Assyrians, what the evil poisonous Simei I alone have been forced to tolerate for so long a time, to the detriment of me and of many to whom I might have been useful in the Word of God. In the midst of such a storm, however, my mind has always remained steadfast in the hope of attaining some peace, so that I may be able to please God, through whom the mercy of God has bestowed the Gospel of Christ (without doubt) in no small measure.

But now I see that my hope was a completely human thought, and that I sink deeper and deeper every day in the deep, great sea, in which countless crawling animals, great and small, who all help each other, are against me: I also see that the devil has sought nothing else in such a challenge to my hope, but that I, drawn away in the sense of my delusion, would finally even fall away from my purpose and would have to go to Babylon much sooner than I would miss my Jerusalem with armor and profanity. So sweetened is his wickedness. Considering this, I remembered the holy man Nehemiah, and, leaving the idle contemplations of the scribe Ezra, I began to hope for peace, prepared myself everywhere, both for peace and war, took the sword in one hand to fence with my Arabs, and wanted to build the wall with the other, lest, while I alone was devoted to one work, I should complete none of theirs. For St. Jerome also says that not resisting the unruly is as much harmful to the churches as building on one side alone. And the apostle commands that a bishop should not only have the power to instruct the people in sound doctrine, but also to punish those who contradict. Not that I consider myself a bishop, because I have neither wealth nor isle, which makes a bishop of this time, but that he who carries out the ministry of the word of God also carries out the ministry of a bishop, who must be skilled in both hands, as Ehud, and fight the cowardly Aeglon to death in time of war with the belligerent left.

So I bold man in the midst of swords, bulls, trombones and bugles, so that the papists frighten me

I do not want to let anything challenge me, and, by the grace of God, being committed to the work of peace, I have taken the interpretation of the Epistles and Gospels, as requested by E. K. G., in hand. For what would I not be able to do in him who strengthens me? Even if I were to measure my ability, I would not trust myself to complete the one Psalter, even if I were Luther seven times already; this book requires such acumen, art, diligence, spirit and grace. That I do not say that I have to preach twice a day; without what other business is outside the service of the preaching of the Word, which I do not even want to think about.

But I fear that such a work of mine will not be equal to the great hope that others have of it. For since there is nothing more sacred in the hearts of all Christians than the gospel, which is not to be worshipped unreasonably (as worthy of its inestimable majesty), its worthy and proper interpretation may be expected by many. Thus a mountain gives birth at last to a mouse, and a great rut becomes a burning stump. I do not speak of the eloquence and adornment of the Latin language; for just as I am inexperienced in these matters, so I have not written for the experienced, but for the common people and those who have the spirit, who are highly esteemed in the sight of God, as Isaiah speaks; which judgment, how roughly they already speak, I fear, will be passed on to the Church, which is not only inclined to and adheres to the Holy Scriptures with incomparable seriousness, but should also give the most learned theologian trouble and advice; let it not be said that the Romanists should fatze the Catholic Church with the deceit and lies of their bulls *) or catch it with the ungodly laws of their superstition, so that they may perish at this time even among all bishops.

However, I hope that I will do enough by discovering the purest and most simple meaning of the Gospel as best I can, and by countering the unsalted, clumsy glosses of some, so that the people who believe in Christ may hear the words of their God for the fables and dreams,

*) D. i. ape.

XXXIV Forewords and letters. XXXV

purified from human dung. For I promise nothing, but the pure, clear understanding of the gospel, according to the lowly, humble people. But whether I can accomplish this, I leave to others to judge; but opinions and foolish questions, which do not serve the cause, no one shall learn from me.

E. K. G. want to please you this my most subservient service not according to worthiness, but according to favor and keep yourself, namely the pious great prince Friedericum, to the Gospel of Christ (as she does) and us to good in Christ's grace long! Amen.

Wittenberg, on the 3rd day of March, in the year 1521.

Luther about the winter part

Luther's letter of the winter part of his church postilla,

or

The interpretation of the Epistles and Gospels from the first Advent to Epiphany, to Mr. Albrecht, Count of Mänsfeld, from the year 1521.

Together with a small lesson on what to look for and wait for in the Gospels*).

To the noble, well-born Lord, Lord Albrecht, Count of Mansfeld, Lord of Schrappeln and Helderungen 2c., my gracious Lord. Martin Luther.

Grace and peace of God, amen. The holy king David, when he wanted to appoint heirs to his royal throne, made such an order that among his children the youngest son after him should possess the kingdom all by himself, so that the kingdom of Israel would remain united and undivided; and where the tribe of his youngest son had perished, the tribe of the next youngest brother should sit in his place. So he made Solomon his youngest son king before all others, and the kingdom remained in Solomon's tribe until the time of King Joash, when the fierce queen Athaliah, because Solomon's tribe had perished in her son Ochosia, destroyed the whole tribe of David, so that nothing remained but the one spark of Joash, 2 Kings 11. 11, miraculously kept by God from the tribe of Nathan, Solomon's youngest brother, for the sake of Christ, who was promised to David to come from his flesh and blood.

*) Cf. Walch XI Prefaces 29 ff. and Erl. A. 7, 1 ff. D. Red.

Now although this order may be considered repugnant to the law of Moses, which gives to the first son dominion over his brothers and two portions of the inheritance, it was not contrary to it. For David's first son, Ammon, had already been slain by his brother Absalom, and was caused to make such an order that he saw his children struggling to inherit the kingdom; but much more for Christ's sake to prepare a figure who is the right Solomon, among all God's children the youngest and least, as he himself says Matth. 11, 11. that no greater arose among the sons of women than John the Baptist, but the least in the kingdom of heaven is greater than he: the same "least" is Christ alone. No one has ever humbled himself so low, no one has humbled himself so much, as Christ; therefore he alone may say, "Learn of me, I am meek and lowly in heart"; which word no saint can ever say, nor attribute to himself the mastery of humility and meekness; they all remain disciples under this

XXXVI Forewords and letters. XXXVII

Master. So also St. Paul, when he says to the Corinthians, "Follow me," soon adds the true Master, and says, "As I follow Christ," that he does not model himself as Paul, but Christ in himself and himself in Christ. Therefore Christ is also now exalted and set a king above all his brethren; this is what we and all Christians are, as the 45th Psalm v. 8. says: "Your God has anointed you," that is, consecrated you as king, "before all your fellows"; and thus the figure of Solomon is fulfilled in him, and not only fulfilled, but also set for us as an example, that we should see the main points of the gospel doctrine exemplified in all places, which is that Christ says: "He who humbles himself will be exalted"; item: "He who wants to be the greatest among you, let him be the least."

Also the Gospel is nothing more than a history of the smallest Son of God and of His diminishment, as St. Paul says in 1 Cor. 2:2: "I have not thought that I know anything among you except Jesus Christ crucified.

I have introduced this, my lord, so that, since I have undertaken to ascribe this book to my sovereign, it would not be considered strange that I begin, contrary to the world, not with the oldest of M. G. Herr, but with the youngest of both tribes. For the nature of this book has required, in it no more, because the smallest and youngest is always held up, that I also put the preface on a par with him, and as much as it would suffer, would not be disliked. So that I also do not let such a teaching of the Gospel float in words, but let it at least see a small work. For the great lords of the world are in great need, who, without ceasing to glory in the glory and prestige of their height and greatness, sometimes remind them of their disadvantage and diminishment before God according to the Gospel, even though they are guilty of nothing else but to perceive it, and are poor before all others.

I should also have long since shown myself as a country child against E. G.: however, the gospel also lies in the way and, regardless of human right and discretion,

says, "The last are first, and the first are last." Nor has there been room for the begrudgers, nor cause for them, as if I sought first my own honor and that of mine; for I put forward the first doctrine of the Gospel, which is not to suffer to seek first oneself, but, as I have said, to be lowly and contemptuous of oneself.

And that ever this preface would be according to the Gospel everywhere, the writer is also a despised and damned person. By the grace of God, I am under the ban of the pope and in the highest disgrace, in addition to the great malediction and hatred of his dear disciples, so that I hope that it will not be bad for me to write this despised, small, little book of the Gospel of the smallest, most despised child of God, and to leave the high, great, long books of the three-crowned king in Rome. And even if it would not suit me; since all high schools, monasteries and convents are attached to the three crowns and leave the youngest, smallest book, the Gospel, lying around: necessity demands and forces that at least one should attack the uncrowned, despised Son of God's book, whether he succeeds or not.

It may not ever completely fail; E. G. has seen the Bulla of Rome, and the judgment of the Pharisees, no doubt omitted out of God's special order, that the world should grasp how powerfully the truth can defile and blind its enemies, by the same enemies' own works and words. It has not been my wish that they should thus grossly deceive and disgrace themselves; but I may well suffer it to be done for the good of the truth, that enough may be done to the saying which is not far from the Gospel: The learned, the perverse. It wants the gospel to prove that the wise are fools, the fools are wise, and those who are called heretics are Christians, and those who claim to be Christians are heretics.

Therefore I say this to G. H., that I am afraid, E. G. must or will perhaps also let a little smoke bite me, and hear from the highly respected and wise disciples of the Pope, as if I were a disgrace and dishonor to E. G.'s rule, that is, a lowly, quite evangelically despised Cinderella.

XXXVIII Forewords and letters. XXXIX

For so precisely do the holy people seek cause to blaspheme and revile that they may not have left the pious innocent people of Sangerhausen undefiled even above me for the sake of the border, if it is still unjudged whether Kunz Schmidt or the gray sparrow are worse heretics or cats.

John Huss, Jerome of Prague, and many more have been burned in German lands, but to this day not a hair's breadth has been overcome. It is a current prophecy of the final Christ that he shall burn the Christians with fire; it must be fulfilled. That is why E. G. wanted to remember the Gospel here once again, that everything is turned around and goes against sense. What they call shame is honor; what they call honor is shame; and those who are burned are worthy of fire, and those who are burned are worthy of the judgment seat:

They will also possess it on the last day; then it will be evident what the prophet Ps. 18, 27. says: "With the perverse also God turns"; because they drive contrary and judge with injustice, he also drives and judges contrary with justice. Hereby I commend to God's grace E. G. and the whole dominion together with all lovers of the Gospel, who will graciously protect them from the teachings of men, and keep them right and firm in the divine teachings in free Christian faith, Amen.

For what I wanted to say more about the preface, so that the letter would not be too long, I have placed in this next following instruction. E. G. wants to put up with my poor submission not according to worthiness, but according to favor.

Given in the desert on the day of St. Elizabeth An. 2c. 1521.

What to look for in the Gospels?

A small lesson on what one should look for and wait for in the Gospels.*)

It is a strong custom that the gospels are counted and named according to the books, saying: There are four gospels. Hence it comes that one knows nothing of what St. Paul and Peter say in their epistles, and their teaching is considered the same as additions to the teaching of the Gospels, just as a Prologus Hieronymi lets itself be heard. After this there is still a worse custom, that the gospels and epistles are regarded like law books, in which we are to be taught what we are to do, and the works of Christ are not presented to us otherwise than as examples. Wherever these two erroneous opinions remain in the heart, neither the gospel nor the epistle can be read usefully and Christianly; they remain vain heathens, as before.

Therefore it should be known that there is only One Gospel, but written by many apostles. Any epistle of Paul and Peter, plus

*) Cf. Walch XI Prefaces 31 ff. and Erl. A. 7, 6 ff. D. Red.

Actorum Lucä (Acts of the Apostles), is a gospel, although they do not tell all the works and words of Christ, but one is shorter and understands less than the other. But none of the four great gospels understands all the words and works of Christ, nor is it necessary. The gospel is and should be nothing else than a speech or history of Christ. Just as it happens among men that one writes a book about a king or prince, what he has done and said and suffered in his days, which one may also describe in various ways, one in length, the other in brevity.

So the Gospel is nothing else than a chronicle, a history, a legend of Christ, who he is, what he has done, spoken and suffered, which one has described briefly, the other long, one otherwise, the other so. For most recently, the Gospel is a speech about Christ, that he became the Son of God and man for us, died, and became the Son of God.

XL Forewords and letters. XLI

and risen, one Lord set over all things. So much St. Paul takes before him in his epistles, and cuts out that, leaving aside all the miracles and changes written in the four Gospels; and yet comprehends sufficiently and abundantly the whole full Gospel, as can be seen clearly and finely in the greeting to the Romans, where he says what the Gospel is, and says: "Paul, a servant of JEsu Christ, appointed apostle, and ordained unto the gospel of GOD, which he promised beforehand by his prophets in the holy scriptures of his Son, born of the seed of David according to the flesh, who is glorified a Son of GOD in power according to the Spirit of sanctification from the resurrection from the dead, who is JEsus Christ our Lord. "2c.

You see that the Gospel is a history of Christ, the Son of God and David, dead and risen, and set apart as Lord, which is the Summa Summarum of the Gospel. As then there is no more than One Christ, so there is and may be no more than One Gospel. Since St. Paul and St. Peter teach nothing but Christ in the aforementioned way, their epistles may be nothing but the Gospel. Yes, even the prophets, because they preached the gospel and spoke of Christ, as St. Paul reports here and everyone knows well, their teaching in the same place, when they speak of Christ, is nothing else than the true, fair, right gospel, as if Lucas or Matthew had described it. As when Isaiah Cap. 53. says how he should die for us and bear our sins, he wrote the louder gospel. And I say forsooth, if any man apprehend not this delusion of the gospel, he shall never be enlightened in the scriptures, nor come upon the right ground.

Secondly, that you do not make Christ a Moses, as if he did nothing more than teach and give examples, as the other saints do, as if the gospel were a teaching or law book. Therefore thou shalt understand Christ, his word, work, and suffering, in two ways: once as an example set before thee, which thou shalt follow, and so do,

As St. Peter says in 1 Peter 2: "Christ suffered for us, leaving us an example. As you see him praying, fasting, helping people, and showing love, so you should do to yourself and to your neighbor. But this is the least of the Gospel, though it may not yet be called the Gospel; for Christ is of no more use to thee than another saint. His life remains with him and does not yet help you; and recently, the way does not make a Christian: it only makes you more glib, it must still come much higher with you. Although for a long time this has been the best way to preach, it is still strange.

The main part and reason of the Gospel is that you receive and recognize Christ before you take him as an example, as a gift given to you by God and as your own, so that when you see or hear him doing or suffering something, you do not doubt that he himself, Christ, with such doing and suffering is yours, on which you may rely no less than if you had done it, yes, as if you were the same Christ. Behold, this is called rightly recognizing the gospel, that is, the abundant goodness of God, which no prophet, no apostle, no angel has ever been able to explain, no heart has ever been able to sufficiently wonder at and comprehend. This is the great fire of God's love for us, from which the heart and conscience become joyful, secure and satisfied; this is called preaching the Christian faith. Such preaching is called evangelion, which in German means a cheerful, good, comforting message, of which message the apostles are called twelve messengers.

Isaiah Cap. 9, 6. says: "A child is born to us, a son is given to us". If he is given to us, he must be ours: so we must also accept him as ours. And Rom. 8:32: "How hath he not given us all things with his Son?" Behold, if then thou shalt receive Christ as thy gift, and shalt not doubt it, thou art a Christian: for faith shall deliver thee from sins, and from death, and from hell, and shall make thee overcome all things. Oh, no one can speak enough of this, there is the complaint that such preaching is lost in the world.

XLII Forewords and letters. XLIII

is silent, and all days the Evangelion is praised.

If then you have Christ as the basis and main good of your blessedness, then the other part follows, that you also take him as an example, surrender to serve your neighbor, as you see that he has surrendered to you. Behold, then, faith and love go hand in hand, God's commandment is fulfilled, man is joyful and undaunted to do and suffer all things. Therefore look at this: Christ as a gift nourishes your faith and makes you a Christian; but Christ as an example exercises your works; they do not make you a Christian, but they are made by you a Christian beforehand. As far then as gift and example are separated, so far faith and works are separated. Faith has nothing of its own, but only Christ's work and life. The works have something of your own; but they should not be your own, but your neighbor's.

Therefore, you see, the Gospel is not really a book of laws and commandments, requiring us to do what we do, but a book of divine promises, in which he promises, offers and gives us all his goods and benefits in Christ. But that Christ and the apostles give much good doctrine, and interpret the law, is to be reckoned among the benefits, as another work of Christ; for to teach rightly is not the least benefit. For this reason we see that he does not press and push cruelly, as Moses does in his book and the commandment artist; but teaches gently and kindly, only says what is to be done and what is not to be done, what will be encountered by evildoers and benefactors, pushes and forces no one. Yes, he also teaches so gently that he incites more than he commands, and says: "Blessed are the poor. Blessed are the meek" 2c. And the apostles also commonly use the words: "I exhort, I entreat, I plead" 2c. But Moses, who says: "I command, I forbid," threatens and scares with horrible punishments and penalties. From this lesson you can usefully read and listen to the Gospels.

Now when you open the gospel book, read or hear Christ coming here or there, or someone being brought to Him, you shall

you thereby hear the preaching or the gospel by which he comes to you or you are brought to him. For preaching the gospel is nothing else than Christ coming to us or bringing us to him. But when you see how he works and helps everyone to whom he comes and who is brought to him, you should know that it is faith that works in you, and that he offers the same help and kindness to your soul through the gospel. If thou holdest thy peace here, and let it do thee good, that is, if thou believest that he will do thee good and help thee, thou shalt surely have it, and Christ shall be thine and thy gift. Then it is necessary that you make an example of it, and also help and do to your neighbor, so that you are also given to him as a gift and an example. Of this says Isaiah Cap. 40, 1. 2.: "Be of good cheer, be of good cheer, my beloved people, says your Lord God. Say into the heart of Jerusalem, and call her: her sin is forgiven, her iniquity is ended, she has received twofold goods from the hand of GOD for all her sin" 2c. These twofold goods are the two pieces in Christ, gift and exemplification; which are also signified by the two pieces of inheritance which the Law of Moses assigns to the first son, and by many other figures.

Although it is a sin and a shame that we Christians have come to this point, and that we have been so ignorant of the Gospel that we not only do not understand it, but also first of all need to be shown by other books and interpretations what to look for and wait for in it; For this reason the gospels and epistles of the apostles were written, that they themselves might be such pointers, pointing us to the Scriptures of the prophets and Moses, the Old Testament, so that we might read and see for ourselves how Christ was wrapped in swaddling clothes and laid in the manger, that is, how he was written in the Scriptures of the prophets.

There our study and reading should be exercised, and see what Christ is, how he is given, what he is promised to do, and how all Scripture refers to him, as he himself says Joh. 5, 46: "If you believed Mosi, you also believed me, for he wrote about me"; item V. 39: "Search and seek".

XLIV Forewords and letters. XLV

the Scriptures, for it is the Scriptures that bear witness about me. This is what St. Paul means to the Romans in the first place, since he speaks first in the greeting that the gospel was promised by God through the prophets in the holy Scriptures. Therefore, the evangelists and apostles always point us to the Scriptures and say: "Thus it is written"; item: "This has happened, that the Scriptures of the prophets were fulfilled" 2c. And Apost. 17, when the Thessalonians heard the gospel with all eagerness, Lucas v. 11 says that they studied and searched the Scriptures day and night, whether it was true. So when St. Peter wrote his epistle, in the midst of the beginning he speaks, 1 Ep. 1, 10-12.: "Of this your salvation the prophets have inquired, who prophesied of this grace which is in you, and asked at what time or times the Spirit of Christ which was in them showed them, and declared by them the sufferings which are in Christ, and the following glory, to whom also it is revealed; for not unto them, but unto us, have they presented such things, which are now preached among you, by the Holy Ghost sent from heaven, which things also the angels desire to behold."

What does St. Peter want to lead us into the Scriptures? As if to say, "We preach and open the Scriptures to you through the Holy Spirit, so that you may read and see for yourselves what is in them, and of what times the prophets wrote, as he also says in Acts 3:24, "Of those days all the prophets have spoken. 3:24: "Of these days spake all the prophets, from Samuel even, that ever prophesied." Therefore also Lucas Ultimo (last) v. 27. says that Christ opened the apostles' minds so that they understood the Scriptures. And Christ John in the 10th v. 9. says: He is the door, through which

He who enters through him is opened by the Holy Spirit, the gatekeeper, so that he may find pasture and salvation. So that at last it is true how the gospel itself is a pointer and instructor in the Scriptures; just as with this preface I would gladly show and instruct the gospel.

But see how fine, tender, pious children we are: lest we should study the Scriptures, and learn Christ there, we hold the whole Old Testament to be nothing, as being now finished and of no more value; when it alone has the name, that it is called holy scripture, and evangelion ought not to be scripture, but the oral word, which brings forth the scripture, as Christ and the apostles did. Therefore Christ himself did not write anything, but only spoke, and did not call his teaching scripture, but gospel, that is, a good message or proclamation, which is not to be written with the pen, but with the mouth. So we go on, and make of the: Gospel a code of laws, a doctrine of commandments, Christ a Moses, the helper only a teacher. What should not God impose on such a stupid, wicked people? It is just that he let us go into the Pabst's doctrine and man's lies, since we let his Scriptures go, and instead of the holy Scriptures we had to learn the decree of a lying fool and a wicked scoundrel. Oh, if God would that the true Gospel would be known among Christians, and this work of mine would become neither useful nor necessary, then there would certainly be hope that the Holy Scriptures would also come forth again in their worthiness. That is enough for the preface and instruction in brief; we will say more about it in the interpretation. Amen.

XLVI Forewords and letters. XLVII

Luther in 1525

on the improved edition of the interpretation of the Epistles and Gospels, from the Feast of the Epiphany to Easter, in 1525, in print.*)

Mercy and peace! What is this, my dear printers, that one so publicly robs and steals from another, and corrupts you among yourselves? Have you now also become highwaymen and thieves? or do you think that God will bless you and feed you through such evil deeds and pieces?

I have started the postilions from the holy three kings' days until Easter; then a boy, the typesetter, who feeds on our sweat, steals my handwriting before I finish it, and carries it out, and has it printed outside in the country, to destroy our food and work. God will find it. What you gain from it, grease your shoes with it: You are a thief and you owe God restitution.

Now the damage would still be to suffer, if they had not so falsely and disgracefully prepared my books. But now they print the same and hurry so that when they come back to me, I do not know my own books. There is something outside; there it is displaced; there it is forged; there it is not corrected: they have also learned the art of printing Wittenberg on top of some books that have never been made nor been in Wittenberg. These are knavery to deceive the common man, because by the grace of God we are in the cry that we with all diligence and no useless book omit as much as we can. So they are driven by avarice and envy to deceive people under our name and to ruin ours.

It is ever a dissimilar thing that we work

*) Cf. Walch XI Prefaces 34 and Erl. A. 7, 13 f.

D. Red.

and food shall turn to it, and others shall have the enjoyment and we the damage. So let everyone be warned about the Postille of the Six Sundays, and let it perish. I do not know them for mine either. For in correcting it, I often have to change myself what I have overlooked and done wrong in my handwriting, so that my handwriting copy is not to be trusted.

But if anyone wants to have them, he should improve and correct them according to this copy. One knows our letter well, so that one can judge by it and separate the wrong books from the right ones. Although I would be content if I could never go without a book, it costs me a lot of effort and work.

Therefore be warned, my dear printers, you who stand and rob like this; for you know what St. Paul says to the Thessalonians in 1 Ep. at the 4th chapter: "No one defiles his neighbor in trade, for God is avenger of all such things. This saying will also affect you one day; even so you will not be richer of such robbery, as Solomon says: "In the house of the wicked is vain destruction *), but the house of the righteous is blessed." And Isaiah, "Thou that robest what is good, thou shalt be robbed again."

Shouldn't a printer, out of Christian love, wait a month or two for the other's good before reprinting him? But if we Germans are ever stingy and want to be beasts, then always be stingy and rage, not in God's name. The judgment will be found. God grant correction in time, amen.

*) Wearing out, that is, going out of each other in fibers.

D. Red.

XLVIII Forewords and letters. XLIX

Luther about the summer part

Luther's Foreword to the summer part of his church postilion, containing the interpretation of the Gospels from Easter to Advent, collected by Stephan Rodt and published in 1527).*

To the Christian reader,

Grace and peace, I should have long since let the postils of the summer part go out; so I have also let myself endure this, among other business, that I thought that my writing was not allowed much further, because, by God's grace, the gospel has come to light in such abundance through so many writings, that everyone may now rule in the Scriptures himself, without my assistance: and unfortunately many have already been taught all too much, and I do not know how many barrels of must they have already drunk up to the Holy Spirit, until they almost make all the countries full of the rotten; with whom God must have much more to do, that He may

*) Cf. Walch XI Prefaces 35 and Erl. A. 7, 15.

D. Red.

make them unlearned, as with all others, which he should make learned. However, because some good people consider these sermons, which are copied from my sermon here, useful to omit, I have allowed myself to have them printed here in Wittenberg with diligence and care; for otherwise the unfortunate avarice makes that many things are printed in our name, some pre-printed books are so tainted and desecrated with reprints that one would lose the desire and will to make little books. But I must also allow the prince of the world to do this among other things. So command these my sermons to all pious Christians, with request and wish that they may become rich in understanding and grace, amen.

Martinus Luther.

M.Stephan Rødt's about the summer part

M. Stephan Rodt's Foreword to the aforementioned summer portion of Luther's church postilla.)**

To the Christian reader grace and peace from God through Jesus Christ.

In the course of a few years, a number of sermons and homilies have gone out under the name of D. Martin Luther, of which he has overlooked almost the smallest part, as is to be expected according to the type of language: which are now finally thrown together in a foreign language in two or three heaps without order, so that one does not know which is the foremost or the rearmost, let alone that they are printed so industriously that I am almost surprised how some simple-minded person can judge from them.

But because there is a great desire for them, how right and just, I have such a cause

**) Cf. Walch XI Forewords 35 f. D. Red.

to again overlook the disorganized and industriously printed sermons and to put them in order according to the Sundays. Which I, with the favor and approval of D. Martin Luther, in this summer part from Easter to Advent, with the greatest diligence, as much as God has graciously given me; and in the winter part, along with other sermons, as available, I will also gladly do, if it pleases God.

But I do not want anyone to think that I took special care to add the sayings in these sermons, drawn from the Scriptures and repeated, according to Luther's interpretation, because, praise God, it goes almost through the whole of Germany, so that one may not search many books now and then in reading.

LV Forewords and letters. LI

It has also not displeased me to print the sums of Johann Bugenhagen of Pomerania, recently published in Latin, in German on each Gospel, for the sake of those most of all who are to teach others and yet are not too familiar with Latin, so that no one will ever have any excuse that the Gospel is too difficult for him, or that it is not presented and presented in all ways.

However, this summer part with the small scripture was first printed and provided with registers (because one wants it that way now) according to necessity, and also diligence was applied everywhere, so that no one would have cause to change the copy in the reprint or to make it after his own head, and to discard rips raps among each other (as when one mixes Treber with the sows). As happens to almost all Lutheran books when they are reprinted elsewhere; so that he himself is almost unaware of them, and says: "One might lose the desire to write books.

But if there is someone who does not want to be told and does it according to his own head, let him do it on his own adventure; he will see it well. I hope that one day we will become wiser about buying books and will no longer fall for any of them, as we have foolishly done up to now, even with our big

have done harm. Therefore, these good people may well take care and become wise to print something good and right, or we will let their effort and work be lost to us. Although there are few of them who mean us, and not themselves, in this, yes, many so skillfully that they do not ask whether it is printed rightly or wrongly, if they only get what they want out of it. But the world remains the world, you do it as you like.

I hereby command these sermons to every pious Christian, and especially to the fathers of the household, so that they may read them to their children and household servants at home, if they cannot come to the sermon on the holy day because of other business, at another time when it is convenient for them, and teach them from them what a true Christian life is, which is primarily practiced here, and illustrated with bright, clear, simple words. May God give each one grace to live according to it, so that it will not always remain on the tongue and in the books, but will one day break out in deeds and Christian fruits. Dear friends, let us make good use of the light, because we have it. May Christ Jesus, our Savior and Redeemer, help us to do so, amen.

Stephan Rodt

Luther about Festpostille

Luther's Foreword to his Festpostille prepared by M. Steph. Rodt in the year 1527.

These sermons from the most important festivals in the year we leave out, dear reader, because we are concerned that they were written by some at the time when I preached them, might be printed at some point, through avarice or disfavor, behind our knowledge and will; as has happened to me many times so far. And not only that, but they also add what they want, and only mangle my

*) Cf. Walch XI Forewords 36 and Erl. A. 7, 16.

D. Red.

Sermons, that I do not understand them myself, and yet they bear my name. I allow myself to be presented to the same, that these, all here, go out with us overlooked and prepared: whoever likes it, may use the same; for I respect that they should also be useful to those who still think much of the saints' merits. Since it is better to preach the gospel at the saints' feast, as they are placed, than to talk about lazy, clumsy legends, since the people cannot learn anything from them.

LII Forewords and letters. LIII

is deceived. Although it would be desirable, without this, for someone of understanding to take the trouble and purify the legends of the saints; for some of them have very fine sayings and works in them, which are not worthy of faith.

The same and similar, although almost little; but still good chunks and lumps, which are left over from the abundance of the dear saints. God's grace be with us all, amen.

M. Stephan Rodt's Foreword to the aforementioned Festpostille of Luther.*)

Stephanus Rodt to the reader.

Friendly dear reader, because I notice that my work, so I turned to the summer postilla, has not been unfruitful with many, I am caused by it, the sermons, so D.. Martin Luther preached at the most important festivals now and recently before, and some of which have already gone out in print, albeit industriously, like the previous ones, and to put them in order. Lest at some point after this time, some ambitious, glorious spirits should come upon it and mix in their poison under Luther's name. For may they now, during his life, so brazenly falsify his books and throw poisonous doctrine at them: what will become of him after his death? To this I have such

*) Cf. Walch XI Forewords 36 f. D. Red.

I gladly took upon myself the trouble, and with all diligence, as much as God has given grace, I have compiled such sermons and, with the doctor's permission, have had them printed, which I hereby command each one, and especially the fathers of the household. God grant that we may recognize this rich treasure of the holy gospel and be grateful to Him for such grace that we, saved from the lies, now receive the righteous, truthful truth. Blessed is he who knows and understands these things, amen.

The sums that appear in each gospel are translated from the Latin postillation of Johann Bugenhagen of Pomerania.

But why there are many gospels without interpretation, you will find the reason in the gospel on the day of St. Paul's conversion, which everyone can read.

Luther about the said postilla

Luther's Foreword to the winter part of the said postilla, written out by M. Stephan Rodt in 1528.)**

Grace and peace in Christ.

My dear reader, these sermons, which were previously almost untidily and clumsily put together by others and went out through the printing press, I have had to leave in error until now, as they have gone, because I myself have not had the time to examine them. But because they have my name, it has pleased me almost well that my dear friend, M. Stephau Rodt, has taken care of them, to improve and justify them, so that they may become my own.

**) Cf. Walch XI Forewords 37 and Erl. A. 7, 17.

D. Red.

The more the sermons are read, the more they would resemble my sermons, and the more they would adorn our doctrine.

Whoever likes them, may read and use them; for I do not want to teach with this, nor with some of my books, those who have it better by God's grace, or who think they have it better themselves; for me and my kind I want to have served with it, according to our poor need, to improve and stimulate faith and love, Christ alone be our Master! Amen.

Martinus Luther.

LIV Forewords and letters. LV

M. Stephan Rodt about the winter part

M. Stephan Rodt's Foreword to the aforementioned Winter portion of the Church Postils of Luther.*)

Grace and peace from God the Father, through Jesus Christ His Son, our > Lord and Savior!

Friendly dear reader! After I indicated in the previous two parts of the sermons of D. Martin Luther, namely, in the summer postilion and of the feasts or holidays, and put off to let the winter part go out with other sermons also with the time: so I have accomplished the same with great diligence, as much as God has given me grace, and now herewith, praise God, and directed it, for no other reason than that we fear that after D. Luther's time there will be people who will interpret his books according to their desire and will of courage. Luther's times, people will come who will interpret his books according to their desire and will, tear, tear and press, only divine truth and the Gospel of Christ, which he has presented to the mad blind world (should it also burst over it, become furious and nonsensical) righteously, loudly and purely, to suppress and falsify. For may the godless boys, both the papists and the enthusiasts, so brazenly falsify his writings, because he is still alive, and may they insult the Gospel, which God revealed through him in these last dangerous times for the salvation of many souls, seductively, rebelliously, murderously, and interpret it in many different ways: what will happen after his death? May the rebellious Müntzerian peasant spirit call him a hypocrite now that he has to be afraid of Luther, as the one who confirms the authority's splendor and power: what will this evil, seductive, bloodthirsty spirit do when Luther is no longer around? It is to be feared, and with me, as with the least and most incomprehensible, it is quite certain that he will do no good, as we, unfortunately, have seen in the past few years and experienced with our insurmountable damage; nor is there any end to it. But God, who is more powerful,

*) Cf. Walch XI Forewords 37 f. D. Red.

May the Lord defend this raving devil and graciously accommodate his nobility.

Accordingly, I am moved to take such work upon myself all the more gladly and willingly: so that we and those after us may have these and other books of D. Martin Luther pure and righteous, to make ourselves certain thereby, and to convince our adversaries, the godless enthusiasts and papists, and also the rebellious spirit powerfully with them. Moreover, I have taken this trouble most of all to serve the poor village pastors, who are otherwise poorly provided and preserved in God's knowledge and with books of the Holy Scriptures, as well as the house fathers and simple folk who seldom come to preach, who could read such sermons on holidays, word for word, from the books to their people, households and children; and for this reason also have all the sayings printed so clearly and completely that they can read them without any hindrances for and for themselves. Also, the sums of Mr. Johann Bugenhagen of Pomerania have been added to each Gospel, so that the content of the Gospel may be understood in a few words. Comforting hope, I will have done a good service and pleasure to many pious Christians in this. For I do not ask anything about the others, for whom this is a mockery and foolishness: the world can do nothing but mock what is God's and despise what they do not like. So we do not ask much about their mockery, because the world remains the world, even if we are scared to death about it. Faith is not for everyone. So we will not make every mother's wicked child pious. Let everyone be guided by this. May God grant us His grace to despise the world's judgment and discretion and to cling to His holy gospel, amen.

Stephanus Rodt.

LVI Forewords and letters. LVII

D. Caspar Creuziger's in 1543

D. Caspar Creuziger's letter

to Mr. Georgen, Prince of Anhalt, of Luther's church postilla, which he redressed in 1543.*)

To the Most Serene and Highborn Prince and Lord, Lord George, Prince > of Anhalt and Ascania, Count of Bernburg, Provost of Magdeburg, my > gracious Lord.

Grace and peace of God through His only begotten Son Jesus Christ, our Savior. Most noble and highborn Prince and Lord! Although no human being can comprehend and sufficiently understand the great and immeasurable mercy of God, which He has shown to the human race by creating an eternal church for Himself and by preserving it wonderfully, and by renewing it again and again, God wants us, even in this weak life, to begin to recognize, preach and praise Him and His grace with obedience and heartfelt gratitude. For for this reason He created human nature in the first place and again brought it out of death, that He might have an eternal people who would call upon Him and praise Him.

Now there are two kinds of miracles for the preservation of the church: physical protection and purification of doctrine. And although bodily protection is more apparent than when God led the people of Israel out of Egypt and made a smooth and good path for them between the waters, and then caused Pharaoh and his army to sink; item, when he struck Sanherib before Jerusalem with his angels: The other work is not less important, namely, the purification of the doctrine that God sent prophets for and from the beginning of the world, and then His only begotten Son, and then the apostles, by which He again kindled the light of His doctrine, which the devil always wants to extinguish with various rages.

*) Cf. Walch XI Forewords 38 f. D. Red.

This great grace is praised by St. Paul in Eph. 4, when he says: "Christ has ascended on high, and has led captivity captive, and gives gifts to men, namely, apostles, prophets, evangelists, pastors and teachers, that the saints may be prepared for the work of the ministry, by which the church may be built up 2c, so that we will no longer, like children, be tossed about and driven as by the wind, through error and deceit, and be led astray from God. This great benefit we should recognize and esteem great; as it is in truth much greater than all physical protection, or all great battles and victories, and should thank God from the bottom of our hearts for such preservation of His Church.

Thus he always kindled his light again in the people of Israel, where it had been darkened, as through Eliam, Eliseam, Jesaiam, and others; and afterwards after the preaching of the apostles. Although the devil raged cruelly against it, and spread much error and heresy in the world, as Cerinthum, Arium, Marcion, Pelagium, and many others: yet our Savior, Christ, for and for, raised up some faithful teachers, who preserved the right pure doctrine, and fought against the heretics with earnestness, as: according to St. John the Evangelist. John the Evangelist, the martyr Polycarpum, who showed great earnestness against the heretic Marcion, and then Jrenaeum, then Athanasium against Arium 2c.

So also in these last times, when the popes and bishops have to do only with secular government, though like pagan kings, and much harmful error and abuses have been introduced, and by unlearned ones,

LVIII Speeches and letters. LIX

Even though unfaithful priests and monks have been strongly strengthened, our Lord and Savior Christ has again graciously purified his teachings. For truly this knowledge of the Holy Gospel, which now appears, is not "a human work, but certainly God's gift, who in these last times and such great disruptions of all lands graciously looked upon His poor little people, and again showed us the right understanding of calling upon God, of forgiveness of sins, and of right worship and gracious consolation in these disruptions (to be worried about); for this He first of all used the faithful servant, D. Martin Luther.

Because God also commanded that we should diligently preserve such gifts of His, I and others have recorded many of His sermons and expositions, for we all owe it to our descendants to provide for them so that they may inherit pure doctrine as the necessary inheritance. As St. Paul commanded Timothy: He shall not lose the doctrine which he was commanded and entrusted to keep. For this and no other reason, I have faithfully brought together these interpretations of the venerable D. Martin Luther and have now let them go forth. I may also say with a good conscience that it is wholesome, pure, divine doctrine, and that nothing impure has been mixed into it; I also know that this is the right, unified, eternal understanding of the holy Catholic Christian Church, the doctrine that is known in our churches and is contained in it.

Therefore, I ask you to accept such work in a Christian manner, and to thank God for such gifts, that He has again given us thorough salutary teachings about such great necessary things, in which we have eternal comfort, although the whole world is beginning to crack horribly, and it seems that the kingdoms and regiments want to fall over one another; and in sum, the end of this perishable world is not far away. In these terrible times, it is nevertheless comforting that we, praise God, are not blind like the wicked, but have a true knowledge of God, and know that we should have recourse to our Savior Christ, and can call upon him in all our needs. But that these churches of ours are much more vicious and poisonous serpents

We blaspheme the pontifical doctrine very much, and praise the disgusting pontifical custom and its idolatries 2c., and also reproach ourselves for many an affliction that occurs among our people, both great and small: this specter shall not deceive the godly. For whoever needs and desires true divine consolation, the work itself will soon show that he will find little consolation in papal custom and the teachings of the monks; but must seek this source, that is, God's word. And if he then holds both doctrines against each other, such a heart that thirsts for truth can easily judge which doctrine is right: and this judgment does not require great subtlety, but only a God-fearing heart that loves the truth, seeks God's glory and its own blessedness; as it is written: "The fear of the Lord is the beginning of wisdom"; item: "The secrets of God are with those who fear him" 2c.

Even though the adversities hurt the God-fearing, every Christian should be prepared so that he knows that the devil does not let go, he defiles God's church as much as he can, outwardly through the enemies and inwardly through various adversities. But therefore we should not fall away from God and His Gospel, but hold firmly and steadfastly to this unchanging command, which the eternal God has given from heaven by Christ, through this public voice: "This is My beloved Son, in whom I delight and rejoice: this one you shall hear." In this we shall and want to remain by God's grace. Nor shall we doubt that God will preserve this church, in which this true and pure doctrine is preached, although some of its members will suffer, as has always happened. This is said here recently to the Christian reader for remembrance and consolation, and that one may know what caused me to do this work; and I have written such faithful good opinion to E. F. G., that E. F. G. also want to testify that this teaching is Christian and useful to the churches; and for this reason I have attracted E. F. G. before others.

For besides that E. F. G., as a high person, have more prestige than otherwise a low witness: so have also E. F. G. before

LX Forewords and letters. I.XI

others the grace that they have studied seriously and thoroughly in Christian doctrine, and can judge of it more surely than other unlearned men. Now Christ says to Petro, "And thou, if thou be converted, strengthen thy brethren." Therefore, those who are knowledgeable and learned are to be preferred to others with their report and their

I owe it to you to serve as a witness. I hereby command E. F. G. into God's gracious protection and preservation.

Wittenberg, Nativitatis Christi 1544.

E. F. G. williger

Caspar Creuziger, D.

Luthers Foreword to 1543 postil

Luther's Foreword to his church postils reworked by D. Creuziger in 1543.

I believe that we preachers of the Gospel at this time may boast in God our Lord with a clear conscience, as St. Paul boasts in 1 Cor. 1. boasts and says: "I thank my God always for the grace of God given to you in Christ Jesus: That through him ye are enriched in all things, in all doctrine, and in all knowledge, even as the preaching of Christ is strengthened in you: so that ye have no lack of any gift, and wait only for the revelation of our Lord Jesus Christ, who also will keep you steadfast unto the end, that ye may be blameless unto the day of our Lord Jesus Christ. For God is faithful, by whom ye are called unto the fellowship of his Son JEsu Christ our Lord."

So we may also say to our Germans that God has abundantly given us His Word in the German language, and in all things so endowed that there is no lack in anything that serves eternal life and blessedness. And nothing more may we wait for, except that our dear Lord Jesus Christ should come and take us to Himself in heaven by His glorious and blessed future, and deliver us from the death of this flesh and from this wicked and shameful world, that is, from the kingdom of the devil, in which, as in our misery according to the flesh, we must suffer, groan and mourn.

For what more do we want to have or desire? First, we have the catechism

*) Cf. Walch XI Forewords 39 ff. and Erl. A. 7, 18 ff. D. Red.

clearly and powerfully preached, in which we may understand the commandments of God and everything that is to be done for us; in addition, the Lord's Prayer, in which we learn what prayer is and how or what we should ask. We have the symbol or confession of faith, what it is and does, gives and is able to do. We have the proper understanding and usage of holy baptism, the sacrament of the body and blood of our Lord, the keys, excommunication and absolution. We have a certain account of how each one should know and keep himself in his profession and station, whether spiritual or secular, high or low. We know what married life, widowhood and virginity are, how one may live and drive therein in a Christian manner.

Truly, we who are over fifty years old did not have such things forty or thirty years ago. And what we have had of it as a little spark, has been so besmirched, sullied and disgraced by pontifical and human sentences and monkish dreams, that it cannot be said nor counted. And yet countless amounts of money were given for such unbearable and damnable burdens and damage: the whole world was full of masses, soul masses, vigils, pilgrimages, indulgences, saintly service, monasticism, nunnery, popery, and abominable abominations in every corner, which did nothing but take money, and overloaded us with vain devil's burdens, and blinded our eyes, so that we should not know the blessed light of our Lord and Savior.

About this we have the Postillen, and especially this present one, so my good Lord and

LXII Forewords and letters. LXIII

friend D. Caspar Creuziger, in which the epistles and gospels are clearly and amusingly prepared for us throughout the year, and, as I might say, are chewed as a mother chews her child's porridge; in contrast, we had to hear almost all the legends of the saints in the past, and many of them were lies (as. St. George, Christophe, Anna, Barbara, Margaret, Catharine, Ursula 2c.), the others almost all falsified, had to hear that also on the high feasts, Christmas, Easter and in the Passion, Pentecost, much cold, useless gossip was added, and honestly the bare text of the Gospel remained in use, with little understanding. Now, however, even the laity can understand both epistles and gospels abundantly, even read them at home themselves, much, much more, and take everything from them more purely than we could take from all sermons before. In addition, the legends of the saints have now been prepared and made useful for reading and preaching, and the Vitas patrum, which had been particularly muddied and ruined, can now be read in a useful way.

Thus the shameful, false, blasphemous prayer books, of which the world was full, have been eliminated, and instead pure prayers and good Christian songs have gone forth. And especially the Psalmist, the very finest and most delicious prayer book and hymnal, of which no theologian in our time could boast that he had understood some of the Psalms as well and thoroughly as the laity, both men and women, now understand them.

And, in summary, the whole Bible is so well summarized in German through printing that every householder, and whoever can read German, can easily produce his own, since there were many doctors of theology before, who had never read one all their lives, and some had never seen one, that we preachers (who want to faithfully carry out our ministry at this time) can easily preach enough to the people and teach them how they should be saved, even if one wanted to read it to them word for word from the books alone. If someone wants to be blind, unpunished and unlearned, we are well excused from his condemnation. We have done our part faithfully and

Let us therefore continue to be grateful to God, the Father of all mercies, so that the dear Word and such light may not again be taken away from us by God's wrath because of our sin and our ingratitude, and that after the cast out devil seven worse devils may not come, and everything become worse than it has ever been before.

For with the papists there is no end to blaspheming and persecuting such a dear, even recognized word of truth; so with some of ours the sevenfold devil also entered them and made them worse than they had been in the papacy. There they had to listen to lies and admit large sums of money, so that they would certainly go to hell. Now that they have the pure truth and everything for free and give nothing in addition, they also want to be unpunished and have the pastor or preacher with them to the devil; for which pastor or preacher does not punish sin, he must go to the devil with other people's sins, even if he is a child of blessedness because of his own sins, which are forgiven him in Christ.

It may well happen that some pastors are clumsy with words: but a pious Christian should have learned so much (I wanted to say so little) so long ago that he could say with a little patience: Well, my pastor, who is otherwise pious, strikes me or fails me, does me wrong or right, then I will also suffer it in honor of the word, whose office he now leads, and my Lord, who suffered death and hell for me: if not, then I will speak to him kindly, or let the next pastor or superintendent act. If the priest has spoken out of malice, revenge or hatred, he should be forgiven or removed. But if it is only from the sevenfold devil of the impatient drop that the following pastor (if he has to have them) avoids such sevenfold devil children, and considers them nothing else than the man who sat at the table in Christ's supper, and after the dipped bite let all devils go into him; let them also have no fellowship with the Christians,

LXIV Forewords and letters. LXV

but deny sacrament, absolution, and all the grace of Christ, do not stand for baptism, nor ring the bell for the funeral or bridal procession; but let them die like dogs, and let them be buried on your shingle, where the ravens, crows, jackdaws, and wolves may sing the vigils and soul masses over such saints. For it is not to be suffered that if I had served as a faithful priest for ten or twenty years, I would have had to wait for them day and night when they were ill or had pestilence, so that I would have well deserved heaven, and for the sake of such a proud wretch, who throughout his life would not have given a penny either for the sake of God or for the sake of man, I should let God shut his mouth in me, and thus go to the devil with foreign sins together with him.

For God seriously commands, Ezk. 3: "If you do not tell the wicked, I will take his soul from your hands. And St. Paul says to Timothy 1 Ep. 5, 22: "Beware that you do not make yourself a party to the sins of others." But Germany looks at me the same as Jerusalem in the days of John the Baptist, who said, "The ax is laid to the tree, and he hath his word shovel

in his hand, will sweep his threshing floor, gather the grain into his barn, and burn the chaff with everlasting fire." Matth. 3, 12.

Therefore, be pious who can, and be evil who will. And be diligent, you priests, to exhort the people to thanksgiving, to prayer, and above all to the improvement of life. And it would not be useless for you to introduce from time to time some pieces of the papal tyranny, under which we have lived in all misery, so that they may realize all the better how blessed they are now, and how they are relieved of innumerable burdens.

The others, who do not want to, must be left to sink and become full of their sense (as Solomon says): they must not blame us, as if they did not know. God is still so wise and powerful that he knows how to save his church without the help of the world and the devil. It is said: As you wish, devil, with all your own; Christ will not only remain well before you, but will also finally crush your head; from this we rely. To Him be praise and glory, together with the Father and the Holy Spirit, a true God and Creator of all things, forever and ever, amen.

Table of Contents.

(1) Winter section.

Column

On the first Sunday of Advent. Matth. 21, 1-9. 1

On the second Sunday of Advent. Luc. 21, 25-36. 44

On the third Sunday of Advent. Matth. 11, 2-10 72

On the fourth Sunday of Advent. Joh. 1, 19-28. 96

On Christ Day. Luc. 2, 1-14 118

On the second day of Christ. Luc. 2, 15-20 144

On the third day of Christ. Joh. 1, 1-14 154

St. Stephen's Day. Matth. 23, 34-39 204

Ain St. John's Day. John 21:19-24 218

On the Sunday after Christmas. Luc. 2, 33-40. 232

On New Year's Day. Luc. 2, 21 284

On the Day of the Appearance of Christ, or Epiphany. Matth. 2, 1-12 294

On the first Sunday after Epiphany. Luc. 2, 41-52. (First sermon.) 428

On the first Sunday after Epiphany. Luc. 2, 41-52. (Second sermon.) 442

The next Sunday after Epiphany. Joh. 2, 1-11 462

On the third Sunday after Epiphany. Matth. 8, 1-13 478

On the fourth Sunday after Epiphany. Matth. 8, 23 -27 498

On the fifth Sunday after Epiphany. Matth. 13, 24-30 504

On the Sunday of Septuagint. Matth. 20, 1-16... 508

On the Sunday of Sexagesimä. Luc. 8, 4-15 514

On the Sunday of Quinquagesimä. Luc. 18, 31-43.... 524

On the first Sunday in Lent, or Invocavit.

Matth. 4, 1-11 532

On the next Sunday in Lent, or Reminiscere. Matth. 15, 21-28 544

On the third Sunday in Lent, or Oculi.

Luc. 11, 14-28 550

On Sundays in the middle of Lent, or Lätare. Joh. 6, 1-15 560

On the fifth Sunday in Lent, or Judica.

Joh. 8, 46-59 566

Palm Sunday. Matth. 21, 1-9574

A Sermon on the Contemplation of the Holy Passion of Christ574

Sermon on Confession and the Sacrament 582

(2) Summer section.

Column

On Easter Day. Marc. 16, 1-8. (First sermon.). 602

A beautiful sermon on the reception of the Holy Sacrament608

On Easter Day. Marc. 16, 1-8. (Second sermon.) 622

On Easter Day. Marc. 16, 1-8. (Third sermon.) 632

On Easter Monday. Luc. 24, 13-35. (First sermon.) 648

On Easter Monday. Luc. 24, 13-35. (Second sermon.) 662

On Easter Tuesday. Luc. 24, 36-47. (First sermon.) 678

On Easter Tuesday. Luc. 24, 36-47. (Second sermon.) 696

On the first Sunday after Easter, Quasimodogeniti. John 20:19-31 (First sermon) 724.

On the first Sunday after Easter, Quasimodogeniti. John 20:19-31 (Second sermon) 734.

On the first Sunday after Easter, Quasimodogeniti. John 20:19-31 (Third sermon). 748

On the first Sunday after Easter, Quasimodogeniti. Joh. 20, 19-31. (Fourth sermon.) 770

The next Sunday after Easter, Misericordias Domini. John 10:12-16 (First sermon). 778

The next Sunday after Easter, Misericordias Domini. Jn 10:12-16 (Second sermon) 792

The next Sunday after Easter, Misericordias Domini. Jn 10:12-16 (Third sermon) 802.

On the third Sunday after Easter, Jubilate. Joh. 16, 16-23. (First sermon.) 828

On the third Sunday after Easter, Jubilate. Joh. 16, 16-23.(Second sermon.) 842

On the third Sunday after Easter, Jubilate. Joh. 16, 16-23.(Third sermon.) 852

On the fourth Sunday after Easter, Cantate. Joh. 16, 5-15. (First sermon.) 864

On the fourth Sunday after Easter, Cantate. Joh. 16, 5-15. (Second sermon.) 876

On the fourth Sunday after Easter, Cantate. Joh. 16, 5-15. (Third sermon) 884

On the fifth Sunday after Easter, Rogate. Joh. 16, 23-30. (First sermon.) 918

On the fifth Sunday after Easter, Rogate. Joh. 16, 23-30. (Second sermon.) 926

LXX Table of Contents LXXI

Column

On the day of Christ's ascension. Marc. 16, 14-20. (First sermon.) 930

On the day of Christ's ascension. Marc. 16, 14-20. (Second sermon) 944

On the day of Christ's ascension. Marc. 16, 14-20. (Third sermon.) 958

On the Sunday after the Ascension of Christ, or Exaudi. Joh. 15, 26-16, 4. (First sermon.) 992

On the Sunday after the Ascension of Christ, or Exaudi. Joh. 15, 26-16, 4. (Second sermon.) 1000

On the Day of Pentecost. Joh. 14, 23-31. (First sermon.) 1018

On the Day of Pentecost. Joh. 14, 23-31. (Second sermon.) 1032

On the Day of Pentecost. Joh. 14, 23-31. (Third sermon.) 1042

On Pentecost Mount. Joh. 3, 16-21. (First sermon.) 1084

On Pentecost Mount. Joh. 3, 16-21. (Second sermon.) 1092

On the Tuesday of Pentecost. Joh. 10, 1-11. (First sermon.) 1114

On the Tuesday of Pentecost. Joh. 10, 1-11. (Second sermon.) 1124

Pentecost Wednesday. Joh.6, 44-51 1136

On the Sunday of Trinity. Joh. 3, 1-15. (First sermon.) 1146

On the Sunday of Trinity. Joh. 3, 1-15. (Second sermon.) 1162

On the first Sunday after Trinity. Luc. 16, 19-31 1194

On the other Sunday after Trinity. Luc. 14, 16-24. (First sermon.) 1210

On the other Sunday after Trinity, Luc. 14, 16-24. (Second sermon.) 1216

On the third Sunday after Trinity. Luc. 15, 1-10. (First sermon.) 1234

On the third Sunday after Trinity. Luc. 15, 1-10. (Second sermon.) 1242

On the fourth Sunday after Trinity. Luc. 6, 36-42. (First sermon.). 1270

On the fourth Sunday after Trinity. Luc. 6, 36-42. (Second sermon.) 1284

On the fifth Sunday after Trinity. Luc. 5, 1-11. (First sermon.) 1304

On the fifth Sunday after Trinity. Luc. 5, 1-11. (Second sermon.) 1312

On the sixth Sunday after Trinity. Matth. 5, 20-26. (First sermon.) 1334

On the sixth Sunday after Trinity. Matth. 5, 20-26. (Second sermon.) 1346

On the sixth Sunday after Trinity. Matth. 5, 20-26. (Third sermon.) 1354

On the seventh Sunday after Trinity. Marc. 8, 1-9. (First sermon.) 1366

On the seventh Sunday after Trinity. Marc. 8, 1-9. (Second sermon.) 1374

On the eighth Sunday after Trinity. Matth. 7, 15-23. (First sermon.) 1392

On the eighth Sunday after Trinity. Matth. 7, 15-23. (Second sermon.) 1402

On the eighth Sunday after Trinity. Matth. 7, 15-23. (Third sermon.). 1420

On the ninth Sunday after Trinity. Luc. 16, 1-9. (First sermon.) 1446

On the ninth Sunday after Trinity. Luc. 16, 1-9. (Second sermon.) 1454

On the tenth Sunday after Trinity. Luc. 19, 41-48 1466

Column

On the eleventh Sunday after Trinity. Luc. 18, 9-14. (First sermon.) 1484

On the eleventh Sunday after Trinity. Luc. 18, 9-14. (Second sermon.) 1496

On the twelfth Sunday after Trinity. Marc. 7, 31-37. (First sermon.) 1516

On the twelfth Sunday after Trinity. Marc. 7, 31-37. (Second sermon.) 1524

On the thirteenth Sunday after Trinity. Luc. 10, 23-37. (First sermon.) 1534

On the thirteenth Sunday after Trinity. Luc. 10, 23-37.(Second sermon.) 1552

On the fourteenth Sunday after Trinity. Luc. 17, 11-19 1572

On the fifteenth Sunday after Trinity. Matth. 6, 24-34. (First sermon.) 1612

On the fifteenth Sunday after Trinity. Matth. 6, 24-34. (Second sermon.) 1628

On the sixteenth Sunday after Trinity. Luc. 7, 11-17. (First sermon.) 1646

On the sixteenth Sunday after Trinity. Luc. 7, 11-17. (Second sermon.) 1658

On the seventeenth Sunday after Trinity. Luc. 14, 1-111674

On the eighteenth Sunday after Trinity. Matth. 22, 34-46. (First sermon.) 1686

On the eighteenth Sunday after Trinity. Matth. 22, 34-46. (Second sermon.) 1700

On the nineteenth Sunday after Trinity. Matth. 9, 1-8. (First sermon.) 1710

On the nineteenth Sunday after Trinity. Matth. 9, 1-8. (Second sermon.) 1724

On the twentieth Sunday after Trinity. Matth. 22, 1-14. (First sermon.) 1738

On the twentieth Sunday after Trinity. Matth. 22, 1-14. (Second sermon.) 1746

On the twenty-first Sunday after Trinity. Joh. 4, 47-54. (First sermon.) 1762

On the twenty-first Sunday after Trinity. Joh. 4, 47-54. (Second sermon.) 1772

On the twenty-second Sunday after Trinity. Matth. 18, 23-35 1786

On the twenty-third Sunday after Trinity. Matth. 22, 15-22. (First sermon.) 1802

On the twenty-third Sunday after Trinity. Matth. 22, 15-22. (Second sermon.) 1816

On the twenty-fourth Sunday after Trinity. Matth. 9, 18-26. (First sermon.) 1834

On the twenty-fourth Sunday after Trinity. Matth. 9, 18-26. (Second sermon.) 1850

On the twenty-fifth Sunday after Trinity. Matth. 24, 15-28 1868

On the twenty-sixth Sunday after Trinity. Matth. 25, 31-42 1884

To reader 1900

3rd fixed part.

On the day of St. Andrew the Apostle. Matth. 4, 18-22 1908

On the day of Barbara, the holy virgins. Matth. 25, 1-13 1922

On the day of Nicolai, the holy bishop. Luc. 12, 35-401936

On the day of the conception of Mary, the Mother of God. Luc. 11, 27. 28. 1950

LXXII Table of Contents LXXIII

Column

On the day of St. Thomas the Apostle. Joh. 20, 24-311962

The Epistle or Prophecy of Isaiah. Isa. 9, 1-7. 1972

At the Christmas Eve Mass or the first day of Christmas. Luc. 2, 1-142014

At the early Christmas Mass or second Christmas Day. Luc. 2, 15-20 2028

A brief review of the sermon on Christ Day. 2030

Interpretation of the angelic chant: Gloria in ex celsis Deo etc 2036

At the high mass or third day of Christ. Joh. 1, 1-14 2040

On the day of St. Stephen the Martyr. Matth. 23, 34-392062

On the day of John, the holy apostle. John 21:19-24 2078

On the day of the innocent children. Matth. 2, 13-18 2088

On the day of the circumcision of the infant JEsu. Luc. 2, 212088

On the day of the appearing of Christ. Matth. 2, 1-12. (First sermon.) 2102

On the day of the appearing of Christ. Matth. 2, 1-12. (Second sermon.) 2116

A Sermon on the Baptism of Christ. Matth. 3, 13-17 2128

On the day of St. Paul's conversion. Matth. 19, 27-30. 2146

On the day of Christ's sacrifice in the temple. Luc. 2, 22-32. (First sermon.) 2150

On the day of Christ's sacrifice in the temple. Luc. 2, 22-32. (Second sermon.) 2158

On the day of Matthew, the holy apostle. Matth. 11, 25-302174

On the day of the Annunciation of Mary, Luc. 1, 26-38. 2188

Interpretation of the angelic greeting, Ave Maria 2202

On the day of Philippi and Jacobi, the holy apostles. Joh. 14, 1-14 2204

On the day of the invention of the cross of Christ. Joh. 3, 1-15. 2218

Column

From the invention of the cross of Christ 2240

On the day of the Holy Corpus Christi. Joh. 6, 55-582248

On the day of John the Baptist. Luc. 1, 57-80. (First sermon.) 2258

On the day of John the Baptist. Luc. 1, 57-80. (Second sermon.) 2266

The Benedictus or prophecy of Zachariah interpreted 2270

On the day of Peter and Paul, the holy apostles. Matth. 16, 13-19. (First sermon.) 2296

On the day of Peter and Paul, the holy apostles. Matth. 16, 13-19. (Second sermon.) 2306

On the day of the Visitation of Mary. Luc. 1, 39-56. (First sermon.) 2312

On the Day of the Visitation. Luc. 1, 39-56. (Second sermon.) 2322

On the day of Margaret. Matth. 13, 44-522328

On the day of Magdalene. Luc.7, 36-50. 2330

On the day of Jacob the Apostle. Matth. 20, 20-23. 2330

On the day of Annae. Matth. 1, 1-16 2340

On the day of Laurentii. Joh. 12, 24-26 2350

On the day of the Assumption of Mary. Luc. 10, 38-42 2352

On the day of Bartholomew, the apostle. Joh. 15, 12-16 2360

History of the Beheading of John the Baptist. Marc. 6, 17-29 2362

On the day of the Nativity of Mary. Matth." 1, 1-16... 2362

On the day of the lifting up of the cross of Christ. Joh. Joh. 12, 31-36 2372

On the day of Matthew, the holy apostle. Matth. 9 9-132380

On the day of Michaelmas. Matth. 18 1-11 2382

On the day of Simonis and Jude. Joh. 15, 17-27... 2384

On the day of All Saints. Matth. 5, 1-12 2386

On the day of Martini. Luc. 19, 12 -26 2400

On the day of Catharine Matth. 25, 1-13 2402

On the day of the consecration of the church. Luc. 19, 1-10. 2414

Advent

1.Sunday; Matth. 21, 1-9

On the first Sunday of Advent.

Dr. Martin Luther's Church Postil.

On the first Sunday of Advent.

Matth. 21, 1-9.

Now when they were come near Jerusalem to Bethphage, unto the mount of Olives, Jesus sent two of his disciples, and said unto them: Go into the place which is before you, and soon ye shall find an ass tied, and a colt with her; loose her, and bring her unto me. And if any man say any thing unto you, say, The LORD hath need of her; and he will soon let her go unto you. Now all these things came to pass, that it might be fulfilled which was spoken by the prophet, saying, Tell the daughter of Zion, Behold, thy King cometh unto thee meekly, riding upon an ass, and upon a colt of the palatable ass. The disciples went and did as Jesus had commanded them, and brought the ass and the colt, and laid their garments thereon, and set him thereon. But many of the people spread the garments on the road; the others cut branches from the trees and scattered them on the road. And the people that went before and followed cried out, saying, Hosanna to the Son of David: blessed be he that cometh in the name of the LORD, Hosanna in the highest.

(1) In the Foreword above I said that there are two things to be seen and noticed in the Gospels. First, the works of Christ, given to us as a gift and good, on which faith should hang and be exercised; second, these same works presented as an example and model, which we should follow and become like: so that all the gospels teach first faith, and then works. Therefore let us divide the gospel into three parts. First, faith; second, good works; third, learning the spiritual meaning in this history of Christ.

I. Of faith.

(2) This gospel especially provokes and demands faith, because it models Christ in a gracious future, whom no one else can receive or accept, unless he believes that he is the man and comes to the opinion as this gospel presents him. It is vain

Grace, mercy, and goodness, all that is shown here in Christ; and whosoever believeth these things in him, and receiveth him, blessed is he. See, he does not ride on a stallion, which is a warlike animal; he does not come in terrible splendor and violence; but sits on an ass, which is an indisputable animal, ready only for burden and work, to help man; that he may show how he comes, not to frighten man, nor to drive him, nor to oppress him, but to help him, to bear his burden and to take it upon himself. And although it has always been the custom of the country to ride on donkeys and to use horses for warfare, as the Scriptures report many times, everything must be done so that this king's riding may be recognized as gentle and kind.

(3) secondly, he begins to ride and come to the mountain of oil, to prove that he comes only from and with pure mercy. For oil in the Scripture means God's mercy, which soothes and strengthens the soul,

2 L . 10. 4-6. On the first Sunday of Advent. W. XI, 3-6. 3

as the oil soothes and helps the body naturally. *)

(4) Thirdly, there is no armor, no war cry, but singing, praising, rejoicing and giving God.

(5) Fourthly, Christ, as Lucas Cap. 19, 41. writes, weeps over the city of Jerusalem that it does not recognize such grace, nor does it take it; so sorry is he for their harm, let alone that he should deal with them severely and terribly.

(6) Fifth, most of all, the kindness and litter proves that he introduces the saying of the prophet, Isa. 62:11, Zech. 9:9, and even kindly entices to faith to accept Christ; for the sake of which saying this gospel history happened and was written, as the evangelist himself confesses. Therefore, let us consider this saying as the main part of the gospel, for in it Christ is explained to us what we are to think and believe about him, what we are to expect from him, what we are to look for in him, and how we are to use him.

(7) First, he says: "Tell the daughter of Zion. This is said to the preachers, and they are thereby commanded a new sermon to preach, namely, nothing else than what the following words give, that is, a right blessed knowledge of Christ. Whoever preaches anything other than this is a wolf and a deceiver. And this is one of the sayings in which the gospel is promised, of which Paul says Rom. 1:3: For the gospel is a preaching of Christ; as it is here prefigured, that one should believe.

(8) Now I have often spoken of two kinds of faith. The first, if you believe that Christ is such a man as he is described and preached here and in the whole gospel, but you do not believe that he is such a man to you, doubting whether you have and will have such a man from him, and you do not believe that he is such a man to you.

*On the other hand, this is also shown by the pomp and show of the disciples with Christ, who bring him the donkey and the colt, and put the clothes under him and put him on them, and the people who spread the clothes on the road and scatter branches from the trees; that there is neither fear nor terror, but only friendly confidence toward him, as they are very well able to deal with him, and he also accepts this kindly from them and is quite pleased with it.

Yes, he is such a man to others as St. Peter, St. Paul, and the pious saints; who knows if he will be the same to me, and if I should provide and rely on the same to him as the same saints.

(9) Behold, this faith is nothing, neither does it receive nor taste Christ, nor can it feel any air or love from him or toward him. It is a faith from Christ and not to or in Christ, which the devils also have along with all evil men. For who does not believe that Christ is a gracious King to the saints? This unholy and vain faith is now taught by the damned synagogues of the devils, the high schools, Paris and her sister, together with the monasteries and all the papists, who say that the same faith is enough to make Christians. This is actually nothing else taught, but denying the Christian faith, making pagans and Turks out of Christians, as St. Peter 2 Petr. 2, 1. proclaimed of them, saying: "There will be false teachers among you, who will deny the Lord who bought them."

(10) to the other he says: "to the daughter of Zion". There the other, righteous faith is touched. For if he commands the following words to be spoken of Christ, there must also be someone who hears them, receives them, and clings to them with firm faith. He does not say, "Say to the daughter of Zion, as if someone else should believe of her that she has Christ; but say to her yourselves, let her believe it of herself and hold it without any doubt that it will be done to her according to these words. This is the faith that alone is called Christian faith, when you believe without any wavering that Christ is not only such a man to St. Peter and the saints, but also to yourself, yes, to yourself more than to anyone else. Your salvation does not lie in believing that Christ is a Christ to the pious, but that he is a Christ to you and yours.

(11) This faith makes Christ pleasing to thee, and sweet to the heart; and love and good works follow without fail. But if they do not follow, then faith is certainly not there; for where faith is, there

4 HO , 6-9. On the first Sunday of Advent. W. XI, 6-9. 5

the Holy Spirit must be with us, working love and goodness in us.

(12) The apostate and denying Christians, the pope, bishop, priests, monks and high schools condemn this faith and say that it is presumption to want to be like the saints. In this way they fulfill the prophecy of St. Peter, 2 Pet. 2, 2, when he says of the above-mentioned false teachers: "By these the way of truth will be blasphemed. Therefore, when they hear faith praised, they think that love and good works are forbidden; they are so blind that they do not know what faith, love and good works are. But if you want to be a Christian, you must let these words be said to you, to you, to you, and cling to them, believing without any doubt that it may be done to you as they are; you must not consider it presumption that you are like the saints in this, but a most necessary humility and renunciation, not of God's grace, but of yourself. God wants such presumption on His offered grace, at the loss of eternal blessedness. If you do not want to be like the saints and also become holy, where will you stay? That would be presumption, if you wanted to become holy and blessed by yourself and your works; as they teach now, the apostate papists, call presumption that is faith, and faith that is presumption; the wretched, perverse people.

(13) But that thou shouldest glory in Christ, and by his coming be holy in faith; this is the right glory and praise of God, that thou shouldest confess, love, and praise his grace and work in thee, and reject, condemn, and despair of thyself with thy works; this is called a Christian. For we say: I believe a holy Christian church, which is a congregation of saints. If thou wilt be a part of the holy Christian church and congregation of saints, thou must ever also be holy as it is; but not by thee, nor of thee, but of Christ alone, of whom also all others are holy.

(14) Fourteenth, he says, "Perceive," or, "Behold. With which word he immediately wakes us up from sleep and unbelief, as if he wanted to pretend something great, strange, remarkable, which we have long desired and with which we have been waiting for a long time.

to receive them with joy. And is such awakening also necessary, for the reason that everything that concerns faith despises reason and nature and is quite uneven to it; as that this should be the king of Jerusalem, who rides along so poor and lowly, that he only rides on a strange donkey, how would nature and reason recognize that? How rhymes the riding in to a great king? But faith is such that it neither judges nor follows what it sees and feels, but what it hears. It is attached to the word alone, and not to the face or the gesture. Therefore all have not received Christ as a king, except those who have followed the word of the prophet, have believed in Christ, and have measured and received his kingdom not with the eyes, but with the spirit; who also are the true daughter of Zion. For it is not possible that he who will follow the sight and the feeling, and not hasten on the mere word, should not be vexed in Christ.

(15) And this image allows us to perceive and retain the first one, in which the nature of faith is presented to us. For at the same time, as here the sight and counter-sight of faith is nothing at all and contrary to all reason and nature: so in all articles and cases of faith the same void, contrary sight is the same; nor would it be faith if it seemed and appeared, as faith seems and the words are. And for this very reason it is faith, that it does not appear nor appear, as faith and the words are. If Christ had ridden in splendidly like a worldly king, the appearance and the words would have been even and according to reason and nature, and it would have been felt in the eyes as the words are; but with this there would have remained no faith. Thus it is that he who believes in Christ must know and keep riches under poverty, honor under dishonor, joy under sorrow, life under death, through the faith that hangs on God's words and waits for them.

(16) Fourth, "your king. Here he distinguishes this king from all other kings. It is thy king, saith he, which is promised unto thee, of whom thou art thine own, which hath made thee and thy family.

6 D. is, 9-ii. On the first Sunday of Advent. W. xi, s-11. 7

but in spirit, and not according to bodily rule. This is he whom thou hast desired from the beginning, and for whom thy dear fathers have sighed and cried with hearty desire, who shall deliver thee and set thee free from all that hath hitherto weighed thee down, oppressed thee, and imprisoned thee. * O this is a comforting word to a believing heart; for apart from Christ, man is subject to many raging tyrants, who are not kings, but his murderers, under whom he suffers great distress and anguish, such as the devil, the flesh, the world, sin, and also the law and death with hell; from all of which the wretched conscience is oppressed, has a heavy prison, and leads a sourly anxious life. For where there are sins, there is no good conscience; where there is no good conscience, there is a vain uncertain nature and an incessant fear of death and hell, before which there may be no joy nor pleasure in the heart, but, as Deut. 26:36 says, such a heart is frightened even by a rustling leaf.

(17) But if any heart receives this King with a strong faith, he is secure, fearing neither sin, nor death, nor hell, nor all calamities; for he knows well and doubts not that this King of his is Lord over life and death, over sin and grace, over hell and heaven, and that all things are in his hands. For this cause he became our King, and came unto us, that he might deliver us from all such grievous tyrannies, and that he himself might reign over us alone. Therefore whosoever is under this King, and believeth in him with a steadfast faith, neither sin, nor death, nor hell, nor devils, nor men, nor all creatures, shall hurt him: but as his King liveth without sin, and is blessed, so must he also be kept by him without death, without sin, alive and blessed for ever.

(18) Behold, such great things have in them these little words, "Perceive thy king." Such exuberant great goods the poor donkey rider and careless king brings. All these things are not seen by reason, nor understood by nature, but only by the

*) (f g)

Faith. Therefore he is called "your king"; yours, yours, who is ruled and driven by sins, devil, death and hell, flesh and world, that you may be ruled and led under him sweetly in grace, in spirit, in life, in heaven, in God. *) Which also shall be unto thee, if thou shalt but believe that he is such a king, and hath such a government, and cometh and is preached: for if thou shalt not believe this of him, thou shalt not obtain it by any other work. As thou thinkest of him, so hast thou him; what thou thinkest of him, that thou findest in him; and as thou believest, so be it unto thee. He remains who he is, immovable, a king of life, of grace, of blessedness, whether believed or not.

(19) Fifth: He "comes". No doubt you do not come to him and fetch him, he is too high and too far for you; with your food, toil and labor you cannot reach him, lest you boast as if you had brought him to you by your merit and worthiness. No, dear man, all merit and worthiness lie down here; and there is nothing but unmerit and unworthiness on your side, and grace and mercy on his side. The poor and the rich come together here, as David says in the Psalter.

(20) And hereby are condemned all the shameful, unchristian teachings of free will, which come from the pope, high schools and monasteries. For all their teaching is that we should begin and lay the first stone. We should seek God by the power of our free will, come to Him, run after Him and acquire His grace. Beware, beware of this poison, it is vain doctrines of the devil, by which all the world is deceived. Before you call upon or seek God, God must have come first and found you; as Paul says Rom. 10:14, 15: "How can they call upon God if they do not believe first? But how can they believe, if they do not hear first? But how can they hear, if they do not preach first? But how can they preach,

*) So with this word he demands faith that you certainly had it for him to give you a 2c.

8 D. 10, 11-13. On the first Sunday of Advent. W. XI, 11-14. 9

If they are not sent first?" 2c. God must lay the first stone and begin in you to seek and ask for it. It is already there when you begin and seek; but if it is not there, you will certainly begin nothing but vain sin, and so much greater, as you undertake greater and holier works, and become a hardened gleaner.

(21) But do you ask: How then must one begin to become godly, or, what must one do, that God may begin in us? Answer: Well, don't you hear that there is no doing, no beginning in you to become godly? as little as there is increasing and completing in you; God alone is beginning, promoting and completing. Everything you begin is sin and remains sin, however beautiful it may be; you can do nothing but sin, do as you will. Therefore, the teaching of all schools and monasteries is seduction, because they begin to teach, pray, do good works, endow, give, sing, become spiritual, and thus seek God's grace.

(22) Then you say, "If I were to sin because of necessity, where I work and live without God of my own free will, and if I did not want to avoid sin, I would do whatever I wanted? Answer: Of course it is so, that you must remain in sins, do what you will, and sin where you alone work of your own free will; for if you yourself would not sin of your own free will, or do what would not be sin, what would you need Christ for? He would be a fool to shed his blood for your sin, if you were so free and powerful for yourself that you would do something that was not sin. From this you see how the high schools and monasteries, with all their teaching of free will and good works, do no more than obscure the truth of God, so that we do not know what Christ is, what we are, and what is done for us; they lead the whole world with them into the abyss of hell, so that it would be time for us to root out all the monasteries and foundations from the earth.

Therefore learn here from the Gospel how it is when God begins to make us godly, and which is the beginning of becoming godly. There is no other beginning than for your King to come to you and begin in you.

(23). This is how it goes: the gospel must be the first thing, it must be preached and heard; in it you hear and learn how your thing is nothing in the sight of God, and all that you do or begin is sin, but your King must be in you first and reign. Behold then thy salvation begins, and thou castest down thy work, and despisest in thyself, because thou hearest and seest that all thy doings are sin and nothing, as the gospel saith unto thee; and lift up and receive thy King by faith, and cleave unto him, and call upon his mercy, and comfort thyself in his goodness alone. But that thou hearest and receivest these things is not of thine own power, but of God's grace, which maketh the gospel fruitful in thee, that thou shouldest believe him, how that thou and thine own thing is nothing: for thou seest how few there are of them that receive it, that Christ also weepeth for this cause over Jerusalem, and now our papists not only receive not, but also condemn such doctrine; for they will not suffer all their things to be sin and nothing, they will lay the first stone, rage and rage against the gospel.

(24) Furthermore, that the gospel should be preached and your king come is not in your power or merit; God must send it by pure grace. Therefore there is no greater wrath of God than where he does not send the gospel; there must be all sin, error and darkness, do what you will: again, no greater grace than where he sends his gospel; for there must follow fruit and grace, though not all, even few, receive it. Thus, the most terrible wrath of God is the Pabst's regiment, that they may call St. Peter's children of malediction; for they teach no gospel, but vain doctrines of men from their own doings and works, as we, alas, see and hear in all monasteries, convents and schools.

(25) Behold, this is called, "Thy King cometh." You do not seek him, he seeks you; you do not find him, he finds you; for the preachers come from him, not from you; their preaching comes from him, not from you; your faith comes from him, not from you; and everything that faith works in you comes from him, not from

10 D . 10, 13-15. On the first Sunday of Advent. W. XI. 14-17. 11

that thou mayest well see that where he cometh not thou abidest without; and where there is no gospel, there is no God, but only sin and destruction, whatsoever the free will may do, suffer, make, live, as it pleaseth and willeth. Therefore, do not ask where to begin to become godly; there is no beginning, because where this king comes and is preached.

(26) sixth, "He comes to you." To you, to you, what is this? Is it not enough that he is your king? If he is yours, what can he say: "He comes to you"? But everything is set by the prophet to portray Christ in the most beautiful way and to entice us to faith. It is not enough that Christ redeems us from the tyranny and dominion of sin, death and hell, and becomes our King; but He also gives Himself to us for our own, that all that He is and has may be ours; of which St. Paul Rom. 8:32 says, "He spared not His own Son, but gave Him for us all; how shall He not then have given all things to us with Him?"

(27) So the daughter of Zion has twofold goods from Christ: the first is faith and the spirit in the heart, by which she is cleansed and freed from sins. The other is Christ Himself, since she can boast about the given goods from Christ, as if everything that Christ Himself is and has was also her own, so that she can rely on Christ as her inheritance; of which St. Paul says Rom. 8:34: "Christ is our mediator in the sight of God." If he is our mediator, he takes care of us, and in turn we take care of him as ours. And 1 Cor. 1, 30.: "Christ is made unto us of GOD a righteousness, wisdom, sanctification, and redemption." Of the twofold goods says Isaiah Cap. 40, 1. 2. "Be of good cheer, be of good cheer, O my people, saith your GOD; speak Jerusalem into her heart, and gather her together; her sins are forgiven her, her wickedness is ended; she hath received of the hand of GOD twofold goods." Behold, this means here: "He cometh unto thee," unto thee well, unto thine own; in that he is thy King, thou receivest grace from him into thine heart, that he may save thee from sin and death, and so become thy King, and thou his subject. But in that he cometh unto thee, he becometh thine own, that thou mayest also be mighty over his own goods, as

a bride who becomes mighty over her bridegroom's goods, over the ornaments he hangs on her. Oh, this is a sweet and comforting speech. Who can despair or fear death or hell if he believes these words and takes Christ for his own?

(28) The seventh: "meek. This word is especially to be remembered and comforts the sinful conscience; for sin naturally makes a fearful, volatile conscience, which is terrified of God and hides itself, as Adam did in paradise, and cannot suffer the future of God; since it knows and naturally feels that God is hostile to sin and punishes it horribly; therefore it flees and is frightened wherever it hears God mentioned, worrying that he will strike it with a club as soon as he hears it. So that such delusion and fear do not chase us, he promises us here comfortingly that this king will come "meekly"; as if he should say: Do not flee and do not fear, he does not come now as he came to Adam, Cain, to the flood, to Babylon, to Sodom and Gomorrah; nor as he came to the people of Israel on Mount Sinai: He cometh not in wrath, neither will he reckon with thee, nor require iniquity; all wrath is put away, there is vainness and goodness, he will go with thee once, that thine heart may delight, and love, and have all confidence in him; that thou mayest henceforth so much and much more cleave unto him, and seek refuge, than thou wast afeard of him, and fledst before. Behold, he is yet all meekness toward thee, he is quite another man, as if he were sorry that he had ever once terrified thee and made thee fugitive with his punishment and wrath; wherefore he will now again make thee bold and confident, and bring thee kindly unto him. Behold, that is, I mean, to speak comfortingly into the heart of a poor sinful conscience, that is, to preach rightly of Christ and to proclaim the gospel. How is it possible that such a speech should not make a heart glad, and dispel all fear of sin, death and hell, and raise up a free, secure, good conscience, which henceforth will gladly do and leave all and more that is desired of it?

(29) but the evangelist has changed the words of the prophet a little; for the prophet thus reads Zech. 9, 9: "Rejoice greatly.

12 L . 10, 15-18. On the first Sunday of Advent. W. XI. 17-20. 13

O daughter of Zion, and rejoice, O daughter of Jerusalem; behold, thy King cometh unto thee, to be a justifier and a Saviour; he is poor, and rideth upon an ass, and upon a colt, the son of asses." This exhortation to joy and rejoicing to the daughter of Zion and the daughter of Jerusalem the evangelist recently brings in the words: "Tell the daughter of Zion"; item, he leaves out the two words: "justifier" and "savior". When the prophet says: "He is poor", the evangelist says that he is "meek". Item, the prophet says: "on the colt, the son of the asses", names many asses, plurali numero (in the plural); the evangelist says: "on the colt, the son of the laborer", that is, such an ass, which is needed daily for burden and labor. How are we going to make them one?

(30) First of all, it is to be known that the evangelists do not care to put on all the words of the prophets; it is enough for them that they have the same opinion and show the fulfillment, so that they may point us to the Scriptures, so that we ourselves may continue to read what they have written, and see how nothing is written that is not all abundantly fulfilled. It is also natural that he who has the work and the fulfillment does not pay so much attention to the words as to the fulfillment. So we shall see hereafter many times how the evangelist introduces the prophets, changing them a little; but it is all done without any interruption of understanding and opinion, as has been said.

(31) Now that the prophet exhorts the daughter of Zion and the daughter of Jerusalem to joy and rejoicing, he superfluously states that this king is the most consoling and lovely future for all sinful consciences. Which also means that

*conscience, that he might take away the terror and fear thereof, that they might not flee from him, and say, as if he would be their stern judge, and drive them with the law, as Moses did; wherefore also, being terrified, they might have no joyful nor comforting confidence in God; as, of course, the knowledge and feeling of sin bring with them from the law: but that he would soon awaken them with the first word in the strongest possible way, so that they would be provided with all grace and good things to him and wait for them from him. Why else would he exhort them to rejoice, and not only rejoice, but rejoice and be very glad? Which he says by divine command and for the sake of God to all who are in distress, fear and anxiety.

he comes from the mountain of oil, as if it should be noticed that this grace would be called a mountain of grace before the rest, which is not a droplet or a handful as before, but a grace heaped and showered as a mountain.

(32) He also calls the people twice, so that the evangelist speaks only once: "Daughter of Zion. For there is one people, the daughter of Zion and the daughter of Jerusalem, that is, the people of the same city who believe and receive Christ. For as has been said, the evangelist only wants to show the Scriptures in the shortest possible way, and command us to read them ourselves, where we will find it further: but not the less that the evangelist does not provoke to joy, as the prophet does, and speaks badly, one should tell the daughter of Zion, he does so, that he expresses how the joy and the rejoicing should go, that not someone waits for a bodily, but a spiritual joy, which one only creates by saying and hearing with the faith of the heart. For there was nothing joyful about Christ's poor riding in according to bodily appearance, therefore one must preach and believe his spiritual riding in, that is, his meekness, which makes one joyful and glad.

(33) But that the prophet gives Christ three titles, "poor," "justified," and "Savior," while the evangelist gives only one, "meek," is for the sake of brevity, that he may show rather than interpret. It seems to me as if the Holy Spirit had the apostles and evangelists break the sayings of Scripture so briefly that he would keep us to the plain Scripture, and not give an example to the future interpreters who make many words apart from Scripture and thus secretly draw us away from the plain Scripture to the doctrine of men; as if he were to say, "If I spread the Scripture wide and draw it in its entirety, every man will do likewise according to the example;

This shows that it is God's will and whole opinion, and hereby commands that such should draw against their natural fear and terror a joyful confidence in Him. And this is the true natural sum of the Gospel, which the prophet begins to proclaim here; just as Christ always speaks in this way in the Gospel, and the apostles everywhere exhort to joy in Christ, as we will often hear hereafter. That the evangelist does not provoke 2c. (f g)

14 L. 10, 18-20. On the first Sunday of Advent. W. XI, 20-22. 15

So that it would happen that people would read more in other books than in the Scriptures, and there would be no end to the writing of books, and they would always be led from one book to another, until at last they would even come out of the Scriptures, as has happened; therefore he wants to entice us with such a crime of the sayings only to the original book, since they are understood further and completely inside, and it is not necessary to make a separate book for each one and to leave this first one.

(34) So we also see that the opinion of all the apostles and evangelists in the whole New Testament is that they chase us and drive us into the Old Testament, which they also call the holy Scriptures alone. For the New Testament is supposed to be only living words in the flesh and not Scripture; for which reason Christ also wrote nothing, **) as we shall hear on the day of Epiphany.

(35) But in the Hebrew language, the two words, "poor" and "meek," are not nearly dissimilar, and mean such a poor man, not one who is afflicted with money and goods, but one who is miserable and lowly in heart, in whom there is certainly no anger or haughtiness, but only compassion and compassion. And if we want to have the full meaning of this word, we may best take it from the Gospel of Luke, where he describes how Christ wept and lamented over Jerusalem in this riding in. Now as you see that Christ is holding on, interpret the word "poor" or "meek". But how does he hold himself? His heart is full of sorrow and compassion for Jerusalem; there is so little anger or greed that he weeps even before the rest of the company over the destruction of his enemies. No one would have been so wicked as he at that time would have done or wished harm; his sorrow makes him so gentle and soft,

*) my writing would be sought more in other books than in my book, and there would be no end of writing books, and my book would be thrown under the bench, as it has happened; therefore, that I keep them all in my book, I will forbid the proverbs, so that they attract only to 2c. (a-e)

**) but commanded his gospel to be preached and practiced orally, which before was hid in the scriptures, as 2c. (f g)

That he may remember no wrath, no puffed-up temper, no wrath nor vengeance, but offer up all compassion and good will. See, this is what the prophet calls "poor" and the evangelist "meek. Blessed is he who thus knows and believes Christ, for he cannot ever be afraid of him, but must have a free, comforting confidence and access to him. Nor does he lack it, for as he believes, so he finds; these words do not lie or deceive.

(36) The word "justifies" is not to be understood here of righteousness, so that God judges, as one calls the strict righteousness of God. For if Christ came to us with this, who would remain before it? who could receive it? if even the saints did not like it, this joy, pleasure and love would be turned into the greatest fear and terror; but it is to be called grace, so that he may justify us. I also wish that the little word justus, justitia, in Scripture, had never been brought into the German usage,*) that it might be called righteous, justice; for it actually means pious and godliness. And that we say in German: He is a pious man, that is what the Scripture says: He is justus, justified or righteous. But the strict justice of God the Scripture calls seriousness, judgment or rightness. Therefore the prophet is to be understood here thus: "Your king comes to you**) pious"; that is, he comes to make you pious by himself and his grace; knowing well that you are not pious. Your piety should not be your doing, but his grace and gift, and so you should be justified or pious by him. In this way St. Paul says Rom. 3, 26: "He alone is righteous and justified. This means in German: Christ alone is righteous before God and he alone makes us righteous. Item Rom. 1, 17: "The righteousness of God is revealed in the Gospel"; that is in German: The piety of God, namely, His grace and mercy, by which He makes us pious before Himself.

*) brought, by strict judicial justice; for (k 8).

**) thee righteous or pious (f g).

16 D. 10, 20-22. On the first Sunday of Advent. W. xr, 22-28. 17

is preached in the gospel; as you also see in this saying of the prophet, that Christ is preached to us for godliness, that he comes to us pious and righteous, and through him we are to become pious and righteous in the faith.

(37) Note this bit diligently, that where you find the word "God's righteousness" in Scripture, that you do not understand it to mean the self-existent inward righteousness of God, as the papists and many holy fathers have erred, otherwise you will be frightened by it; But know that according to the custom of Scripture it is called the outpoured grace and mercy of God through Christ in us, by which we are counted righteous and just before him; and therefore it is called God's righteousness or godliness, that not we, but God works it in us with grace; just as also God's work, God's wisdom, God's strength, God's word, God's mouth, which he works and speaks in us. All this is clearly proven by St. Paul, Rom. 1, 16: "I am not ashamed of the Gospel, for it is the power of God" (hear, which works in us and strengthens us) "for the salvation of all who believe in it," for God's righteousness is revealed in it, as it is written: "The righteous lives by his faith." Here you see that he speaks of the righteousness of faith, and he calls it the righteousness of God, proclaimed in the Gospel; for the Gospel teaches nothing else but: He that believeth hath grace, and is justified in the sight of God, and is saved. So you should understand Psalm 31:2: "Save me by your righteousness," that is, by your grace, which makes me righteous and just, and the like. Also, that there is such understanding here in the little word "righteous," the other little word, "Savior or Beatificator," compels; for if Christ came with his strict righteousness, he would not make anyone blessed, but would condemn all, since they are all sinners and unrighteous. But now he comes, not only to make pious and righteous, but also to make blessed all who receive him, that he alone may be the righteous and the Savior, out of a vain unmerited linen,*) and

*) Litter and kindness, all 2c. (a)

Righteousness graciously offered to all sinners.

(38) But that the evangelist calls the donkey a worker or burden bearer, he has expressed what kind of donkey it was, since the prophet says about it; as if he should say: The prophecy is fulfilled in this donkey, which was palpable there. It was not a special donkey, which would be educated on it, as according to custom of the country the riding donkeys are educated; so completely and completely badly the fulfillment happened. And that the prophet speaks: "of the donkeys", as if this had been a filling of many donkeys, is the opinion, it had been a filling, as the donkeys have, that it was not a filling of the horses.

II. of good works.

(39) That is enough of the first part, faith. Now we come to the other, to good works; that we receive Christ not only as a gift through faith, but also as an example through love toward our neighbor, whom we should serve and do good to, as Christ does to us. Faith brings and gives you Christ for your own with all his goods. Love gives you to your neighbor with all your goods. And in the two there is a Christian life, pure and complete; then follows suffering and persecution for the sake of such faith and love; from this then grows hope in patience.

(40) Now thou mayest ask, What then are the good works which thou shalt do unto thy neighbor? The answer is that they have no name; but just as the good works Christ does for you have no name, so the good works you do for your neighbor should and may have no name.

(41) How then shall they be known? Answer: For this reason they have no name, lest a difference arise and be divided, that thou do some and do not some; but thou shouldest yield thyself wholly to him with all that thou art able; even as Christ did not pray or fast for thee alone. Praying and fasting is not the work he has done for you; but to surrender yourself to him.

18 L . 10, 22-24. On the first Sunday of Advent. W.Ll, 28-28. 19

(42) You have given yourself completely to him, with prayer, fasting, all works and suffering, so that there is nothing in him that is not yours and done for you. So it is not your good work to give alms or to pray, but to give yourself completely to your neighbor and to serve him wherever he needs you and wherever you are able, be it with alms, prayer, work, fasting, counseling, comforting, teaching, admonishing, punishing, excusing, clothing, feeding, and finally also suffering and dying for him. Tell me, where are such works in Christianity now?

If God would give me a voice like a thunderclap, so that I could resound in all the world and tear the word "good works" out of the hearts, mouths, ears and books of all people, or at least give them a proper understanding. All the world sings, says, writes and thinks about good works; all sermons are about good works; all monasteries, all convents, all the world preaches good works; and everyone wants to deal with good works: and yet good works happen nowhere, indeed, no one knows anything about it. Oh, that all such preaching stands in the world were in the fire and powder! How they deceive the people with good works! They call good works, which God has not commanded, as there are: Pilgrimage, fasting in honor of the saints, building and decorating churches, masses, vigils, praying rosaries, much chattering and plerring in church, becoming monks, nuns, priests, needing special food, clothes and places, and who can tell them all, the abominable abominations and seductions? that is, the pope's regiment and holiness.

(43) If then thou hast ears to hear, and a heart to know, hear and learn for God's sake what good works are and are called. A good work is called good because it is useful, and does good, and helps those to whom it is done; otherwise why should it be called good? For there is a difference between good works and great, long, many, beautiful works. Throwing a large stone a long way is a great work, but to whom is it useful and good? That thou mayest leap, run, and thrust, is a fine, beautiful work: but to whom is it profitable and good? What good is it that you wear a beautiful skirt, that you build a beautiful house?

(44) And that I may come upon our thing: Who is helped that you smear silver and gold on the walls, stone and wood in the churches? Who would be better off if all the villages had ten bells as big as those in Erfurt? Who would benefit if all the houses were like monasteries and convents, as beautiful as Solomon's temple? Who would benefit if you were to fast St. Catherine, St. Martin, this and that saint? Who cares whether you are completely or half shaven, whether you wear gray or black robes? What good is it if all people say mass every hour? What good is it if in a church like in Meissen people sing day and night without stopping? Who is better off, although there are more silver, pictures and jewels in all churches than in Halle and Wittenberg? All of this is vain foolishness and deception, man's lies invented and called good works, pretending to serve God with them and pray for the people and their sin, just as if God would be helped with our goods, or His saints would be allowed our works: stick and stone are not so rough and foolish as we are. A tree bears fruit not for itself, but for the good of men and animals; these are its good works.

(45) Therefore hear how Christ interprets good works, Matt. 7:12: "Whatever you want people to do to you, you do to them, that is the law and the prophets. Do you hear here what is the content of the whole law and all the prophets? Thou shalt not do good to God and his saints, for they are not allowed to do it; much less to wood and stone, for whom it is neither useful nor necessary: but to the people, to the people, to the people. Do you not hear? To the people you shall do all that you would have done to yourself.

(46) Without doubt, I would not have you build me a church or a tower, or cast bells; I would not have you make me an organ with fourteen stops and ten flutes. With this I can neither eat nor drink; neither provide for my child nor my wife, neither keep house nor field; you may feed my eyes with it and tickle my ears, but what do I give my children in the meantime? where is my need? Oh great, great, great! And bishops and

20 L. io, 24-27. On the first Sunday of Advent. W. xi, 28-31. 21

Princes, who should resist it, are the most distinguished in such foolish work, and one blind man leads the other. I am reminded of such people, like the young girls who play with dolls and children who ride on sticks; they are truly children, and players of sticks and riders of sticks.

(47) Remember, then, that you must do no good toward God and His saints, but only seek, ask and receive good things from Him through faith. Christ has done and accomplished everything for you, paid for sin, earned grace, life and salvation; be content with him. Only think that you bring him more and more into yourself and strengthen such faith. Therefore, all the good you can do, and your whole life, direct it to be good. But then it is good if it is useful to others and not to yourself, for you have no need of it, since Christ has done for you and given all that you may seek or desire for yourself here or there, whether it be forgiveness of sins, merit of salvation, or whatever it may be called. If thou findest a work in thee, which thou doest to God, or to his saints, or to thyself, and not to thy neighbor alone, know that the work is not good.

(48) Thus shall a man do to his wife and child, the wife to the husband, the children to the parents, the servants to the masters, the masters to the servants, the authorities to the subjects, the subjects to the authorities, and each to the other, even to the enemies, for love and service, to live, to speak, to do, to hear, to suffer, and to die, that there may always be one another's hand, mouth, eye, foot, yea, heart, and courage. These are called right Christian, natural good works, which may and should be done without ceasing at all times, in all places, against all persons. Therefore you see that the works of the papists in organs, singing, dressing, ringing, burning incense, sprinkling, walking, fasting, etc. are indeed beautiful, great, many, long, broad and thick works: but there is no good and useful or helpful work among them; so that one may well say of them the saying: It is already evil.

(49) But here beware of their pointed subtleties, saying, Yea, whether such works be not bodily good or profitable to the neighbor.

they are spiritually beneficial to his souls, so that God may be served and reconciled with them, and his grace obtained. Here it is time for me to say: You lie as far as your mouth is; God is not served by works, but by faith, faith must do everything that is to happen between us and God. This faith can be more in the garbage collector than in all the papists, and it can acquire more than all the priests and monks with their organs and jiggery-pokery, even if they had more organs than there are pipes in them now. He who has faith can ask for others, he who does not have faith can ask for nothing. That is why it is a real devil's lie that one considers such external pomps spiritually useful and good. A miller's maid, if she believes, does more good, achieves more, and would also rely more on it, if she only took the sack from the donkey, than all priests and monks, if they sang themselves to death day and night and tortured themselves to death. You great, coarse fools, do you want to help the people with your faithless life and hand out spiritual goods: but on earth is not a miserable, meager, spiritless people, because you are? You should not be called spiritual, but spiritless.

Behold, such good works Christ teaches here in his example. Tell me, what is he doing here, so that he may be useful to himself and do good? The prophet gives it all to the daughter of Zion, saying, "He comes to you"; and that he comes justified, Savior, meekly, it is all for you, that he may justify you and make you blessed. No one had asked him for it, nor called him; free of himself, out of pure love he comes, that he may only do good, be useful and helpful. Now his work is not of one kind, but of all kinds, that is, as much as belongs to it, that he may justify them and make them blessed. Justification and salvation entail so much that he delivers them from sins, death and hell. And he does this not only to his friends, but also to his enemies, yes, to all his enemies, so heartily that he weeps over them, who will not let him do such a good work, nor receive him. Therefore, he puts all he has and all he is into it, so that he may blot out their sin, overcome death and hell, and justify and save them.

22 L. 10, 27-29. On the first Sunday of Advent. W.n, 31-33. 23

He does not keep anything for himself, he is content that he has God first and is blessed; therefore he only serves us, according to the will of his Father, who wanted such things done by him.

(51) Therefore see if he keep not the law: "As ye would that men should do to you, do ye even so to them." Is it not true that every man in his heart would have another to answer for his sins, to take them upon himself and blot them out so that his conscience would no longer be troubled by them, to save him from death and deliver him from hell? What does anyone desire more than to be free from death and hell? Who would not like to be without sin and have a good happy conscience towards God? Do we not see how all people strive for this with prayer, fasting, pilgrimage, consecration, monasticism and priesthood? Who pushes them? namely sin, death and hell, from which they would like to be safe. And if there were a doctor at the end of the world who could help, all countries would become desolate, and everyone would run to the doctor, risking property, life and limb on the journey. And if Christ himself, like us, were surrounded by death, sin and hell, he would also want someone to help him out, take his sin away from him and give him a good conscience. Therefore, because he would have others do the same to him, he goes and does the same to others, as the law says, and enters into our sin, goes to death, and overcomes for us both sin, death and hell; so that from now on all who believe in him and call on his name may be righteous and blessed, without sin and death, having a good, happy, safe, fearless, blessed conscience forever, as he says John 8:51. 8, 51: "He that keepeth my word shall never taste death"; and Joh. 11, 25: "I am the life and the resurrection: he that believeth in me shall never die; and though he die, yet shall he live."

(52) Behold, this is the great joy for which the prophet exhorts, saying, "Rejoice greatly, O daughter of Zion; rejoice, O daughter of Jerusalem"; this is the vindication and salvation for which this Savior and King is coming;

These are his good works done for us, so that he fulfills the law. Therefore, the death of the believers in Christ is not a death, but a sleep; for they do not see or taste death, as Christ says here, Psalm 4:9: "I will lie down in peace and sleep, for thou hast put me in good assurance." Therefore also death is called a sleep in the Scriptures.

(53) The papists and their disciples, however, who want to escape from death, sin, and hell by works and satisfaction, must remain in it forever; for they are subject to do from themselves what Christ alone did and could do, from whom they should also expect it by faith; therefore it is also the perverse, senseless people who do the works for Christ and his saints, which they should do for their neighbor. Again, what they should expect from Christ by faith, they want to find in themselves, and have come so far at last that they turn to stone and wood, to bells and smoke, which they should turn to their neighbor; so they always go, do much good to God and his saints, fast for them and establish horas (hours of prayer): but meanwhile let their neighbor remain as he remains, thinking only, had we helped ourselves before. Afterwards the pope comes and sells them his junk and letter and leads them up from their mouths to heaven: not to God's heaven, but to the pope's heaven, that is, to the abyss of hell. Behold, this is the fruit of unbelief and ignorance of Christ; the reward we have, that we have left the gospel under the bench, and have brought up doctrines of men. I say again, I would that all the preachers' chairs in the world were in the fire with monasteries, foundations, churches, cloisters, and chapels, and were all vain ashes and powder, for the sake of the abominable seduction of poor souls.

(54) Behold, now thou knowest what good works are; think now, and keep thyself according to them. As for your sin, death and hell, beware that you do nothing, for you can do nothing there, your good works are nothing there, you must let someone else work there; it is Christ's duty to do such works himself and actually, you must let him have this say,

24 L . 10, 29-31. On the first Sunday of Advent. W. Ll, 33-36. 25

That he may be the King of Zion who is coming, that he alone may be the justifying Savior; in him and in him you must destroy sin and death through faith. Therefore, whoever teaches you to do works to blot out your sin, beware.

(55) If some sayings of Scripture are cited against this, as when Daniel says Cap. 4:24, "Thou shalt redeem thy sin with alms," and St. Peter, 1 Ep. 4:8, "Love covereth the multitude of sins," and the like: so be wise. For such sayings do not mean that works may destroy sin or do enough, for that would be to take away from Christ this saying and all his advocacy, and to deny all his works: but that such works are a sure sign of faith, which in Christ overcomes all sin and death. For it is not possible that he who believes in Christ for his justified Savior should not love and do good. But if he does not do good, or does not love, it is certain that faith is not there. Therefore a man knows from his fruits what kind of tree he is, and by love and works he becomes sure what Christ is in him, and he believes in him. As St. Peter also says in 2 Ep. 1, 10: "Dear brothers, be diligent to make your calling and election sure by good works," that is, if you practice good works freshly, you will be sure and cannot doubt that God has called and chosen you.

(56) Therefore faith blots out sin much differently than love: faith alone blots it out by its own doing; but love or good works proves and proves that faith has done this and is there; so that even St. Paul 1 Cor. 13:2 may say, "If I had all faith, that I might also remove mountains; but if I have not love, then I am nothing. Why? Without doubt, that faith also is not there, where love is not there; for they abide not one from another. Therefore, see to it that you are not deceived and led from faith to works.

(57) Good works must be done, not relying on them, but on the work of Christ; not touching sin, death, and hell with our works, but pointing them away from us to the justifying Savior,

to the king of Zion who rides on the donkey, who knows how to deal with sin, death and hell; this is the slayer of sins, the strangler of death and the devourer of hell; let the man deal with such things, and put your works on your neighbor, so that you may have a sure sign of faith in the Savior and slayer of sins. So love and good works also blot out your sin from you, that you may feel it, as faith blots out from God, that you may not feel it.

From the history and clandestine interpretation.

58. *) In the story of this gospel, the main thing to look at is the opinion and reason why the evangelist introduces the saying of the prophet, in which so long before and so clearly with fine, glorious and yet wonderful words the bodily public future or entry of the Lord Christ to his people Zion or Jerusalem is described, as the text says; For with these words the prophet intended to indicate and show to this people and to all the world who the Messiah would be, and how, or in what form he would come and show himself; and he gives a visible sign of it by saying: "Behold, your King is coming to you, poor and riding on an ass" 2c., so that we may be sure of the matter, not lacking the promised Messiah or Christ, nor waiting for another. And herewith comes before to dispel the erroneous delusion of the Jews, who thought: Because such great glorious things were written and said about Christ and his kingdom, he would also show himself with great public, worldly splendor and glory as a king against their enemies, especially the Roman Empire, under whose power they had to be imprisoned, and would depose the same rulers and powers, and in their place set them up as lords and princes; and thus only hoped and waited for a worldly kingdom and deliverance from bodily imprisonment in the promised Christ. As they still stand on such a dream today, and therefore do not want to believe in our Christ, because they do not believe in such a dream.

*) Sec. 58 to 61 addition of (f g).

26 D . 10, 3i-33. On the first Sunday of Advent. W.xi, 3"-4o. 27

They did not see nor attain bodily salvation and worldly dominion. In such delusion they were led and strengthened by their false preachers, scribes and priests, who thus perverted the Scripture of Christ and interpreted it according to their carnal sense to bodily, worldly things, as if they would have liked to be great worldly lords before others.

(59) but the dear prophets have clearly prophesied against this and faithfully warned that they should not think of such a worldly kingdom or physical redemption, but look back and pay attention to the promises of the spiritual kingdom and redemption from the sorrowful fall of the human race, which happened in paradise. 2, 17: "In the hour that thou eatest of the forbidden tree, thou shalt surely die"; against which also the first promise of Christ is given, that the seed of the woman should bruise the head of the serpent 2c., Genesis 3:15, that is, to deliver from the devil's power and prison, wherein he mightily holds the whole human race under sin and eternal death, and in exchange to bring them to everlasting divine righteousness and eternal life; wherefore he is also called by this prophet a "Righteous and Savior." This is a different redemption than all bodily freedom, power and glory, which end is death, under which all must remain forever. They should have seen this and rejoiced in it, as the dear prophets sighed and cried out for it with great heartfelt longing, and this prophet therefore exhorts so highly to joy and rejoicing. But they and their shameful preachers make only bodily things out of such sorrow and misery, as if it were a joke about sin and death, or the devil's power; and esteem no harm higher than that they lost their bodily freedom, and had to be subject and interest-bearing to the emperor.

(60) Therefore the evangelist also cites this saying of the prophet, to punish such blindness and false delusion of all those who seek bodily and temporal things in Christ and the gospel, and to rebuke them with the prophet's testimony; as he shows in clear words what kind of a man Christ is.

King and what they should have from him, in that he calls him the "Righteous and Savior", and yet puts this noticeable sign next to it of his future, so that they should know and accept him: "He comes to you poor, sitting on a young donkey", as if he wanted to say gladly: A poor, miserable and sheer beggarly rider, on a foreign borrowed donkey, which was kept beside the old palpable donkey to no splendor, but only to carry; so that he might tear them away from the gazing and waiting of a glorious and splendid entry, as a worldly king; And for this very reason he gives such a sign that they should not doubt Christ, nor be annoyed by such a poor figure, but that they should put all splendor and splendid being out of their eyes, and that their hearts and eyes alone should be directed and fixed on this poor donkey rider, who for this very reason comes along so poor and miserable and expresses himself so purely and completely in all royal form, that they should not look for anything corporeal and temporal in him, but for the eternal, which is shown by the word "righteous" and "Savior".

(61) By this saying, first of all, the Jews' dream and delusion of a worldly kingdom of the Messiah and bodily redemption has been clearly and powerfully put down, and all cause and means of excuse taken from them beforehand, if they would not accept Christ, and all hope or waiting for another cut off; because he so clearly and plainly proclaimed and admonished them that he should thus come, and he has thus fulfilled all things. And so we Christians have for ourselves against the Jews a firm reason and certain document or proof from their own Scriptures that this Messiah, who has thus come to them, is the true Christ according to the prophet's prophecy and that no other will ever come, and that they must miss out on salvation, both temporally and eternally, by hoping in vain for another.

III.

(62) This is from the Historia. Now let us also deal with the third part, the Mysteria or spiritual meaning. Here it is to be known that all the bodily walking and walking of Christ means his spiritual walking,

28 D .io.ss-36. On the first Sunday of Advent. W. XI, 40-43. 29

So that his bodily walking signifies the gospel and faith. For at the same time as he walked with his bodily feet from city to city, so he went into all the world by preaching. Therefore this gospel shows in detail what the gospel is, how it is to be preached, what it does and works in the world; and this history is also a beautiful picture or painting of how it happens in the kingdom of Christ through the ministry of preaching; * we will see this from piece to piece.

When they were near Jerusalem, they came to Bethphage at the Mount of Olives.

(63) All the apostles say that Christ became man at the end of the world and that the gospel should be the last sermon, 1 John 2:18: "Dear children, it is now the last hour, and as you have heard, the Antichrist is coming. "Now there are many antichrists now, therefore we know that the last hour is here," 2c. He calls here the Widerchrist, which is now called the Endchrist in German; but Antichristus in Greek means a Widerchrist, who teaches and does contrary to the right Christ; therefore I have rendered it Widerchrist, as it should be rendered; for Endchrist is not right. Item, 1 Cor. 10, 11: "These things are written to punish us, upon which is coming the end of the world." Therefore, just as the prophets came before the first coming of Christ to mankind, so the apostles, the last messengers of God, were sent before the last coming and the last day, to proclaim it diligently, as they do. This is what Christ means here, since he did not send his disciples to fetch the donkeys until he was near Jerusalem, so that he would almost enter. Thus the gospel was brought into all the world by the apostles hard before the last day, when Christ shall enter into the eternal Jerusalem with his own.

(64) the little word "Bethphage", which in German, as some say, means "Mundhaus", is correct; for Paul Rom. 1, 2. says: "The gospel was first given in the holy place.

*) f g)

But it was not preached orally and publicly until Christ came and sent out the apostles. Therefore the church is a house of mouth, not a house of pen; for since Christ's coming the gospel has been preached orally, which before was hidden in writing in the books. This is also the nature of the New Testament and Gospel, that it should be preached and proclaimed orally with a living voice; even though Christ Himself did not write anything, nor did He command it to be written, but to be preached orally. So the apostles were not sent until Christ came to the house of the mouth, that is, until it was time to preach orally, and the gospel was brought out of the dead writing and pen into the living voice and mouth. From that time on the church is called Bethpage, because it has and hears the living voice of the gospel.

(65) And the sending forth shows that the kingdom of Christ stands in the public and oral ministry of preaching, which shall not stand still nor abide in One place, as it was hitherto hidden only among the Jewish people in the Scriptures, and promised in the future by the prophets, but shall go openly, freely, and unhindered into all the world.*.

(66) The mountain of oil signifies the great grace and mercy of God, from which the apostles were sent and the gospel was brought; for oil in Scripture signifies the grace and mercy of God, by which the soul and conscience are comforted and healed, just as oil soothes or relieves and heals the wounds and injuries of the body. For from what has been said above we see what an unspeakable grace it is that we know and have Christ, the justifying Savior and King. Therefore he does not begin to send on the flat field, nor on a dry, desolate mountain, but on the mountain of oil; to show to all the world out of what mercy he sends such great grace; which is not a droplet or a handful, as in former times, but would be called a mountain above all other greatness; † that also the prophet Psalm 36:7 calls such grace "God's mountains," and says: "Your righteousness is as the

*) (f g) **) (f g) †) (f g)

30 L . 10, 36-38. On the first Sunday of Advent. W. XI, 43^5. 31

God's mountains," that is, great, heaped up, much, and overflowing; as that can well be understood by whoever considers what this is, that Christ bears and overcomes our sin, death, and hell for us, and does everything for us that is necessary for our salvation; leaves us to do nothing for it, except that we should exercise and try ourselves against our neighbor, whether we have such faith in him or not. So we have that the Mount of Olives signifies how the gospel is not preached there, nor sent, for when the time of grace came; from that time forth great grace goes into the world through the apostles.

Jesus sent two of his disciples, and said to them: Go to the village that is against you.

(67) By the two disciples are signified all the apostles and preachers who are sent into the world; and that therefore the evangelical preaching may consist of two witnesses, as St. Paul says Rom. 3, 21: "Now is the righteousness of God made manifest, and is testified by the law and the prophets. So we see how the apostles also always introduce the law and the prophets, who prophesied about Christ; so that it would be kept what Moses says in Deut. 17:6, and Christ in Matt. 18:16: "Every speech should be in two or three mouths."

(68) But that he says, "Go into the place that is before you or against you, and keep his name silent," means that the apostles are sent, not to one people alone, as the Jews were before, set apart by God from all the Gentiles, and called by the name of God alone, and God's word or promise of the future Christ was with them alone. But now, when Christ comes, he sends out his preachers into the whole world, commanding them to go straight ahead and preach about him everywhere to all the Gentiles, and whoever comes before them; to punish, teach and admonish without distinction, whoever he may be, however great, learned, wise and holy. But the fact that he calls the great city Jerusalem a village and does not mention its name is because the name "Jerusalem" has a sacred meaning, namely, the kingdom of heaven and salvation is the spiritual Jerusalem where Christ rides in. But

the apostles are sent into the world among their enemies who have no name.

(69) And the Lord comforts and strengthens the apostles and all the preachers by calling the great city a speck, saying, "It is against you"; as if to say, as he says, Matt. 10:16, "Behold, I send you as sheep into the midst of wolves." I send you into the world, which is against you, and seemeth to be a great thing: for there are kings, and princes, and scholars, and kingdoms, and many things: and all that is great and somewhat in the world is against you. And as he saith Matt. 10:22, "Ye must be hateful to all men for my name's sake." But fear not, go ye, it is scarcely a village; be not moved with all great renown, preach only freshly against and shun no man.* For it is not possible that he should preach the gospel truth who fears the great men, and esteemeth not small all that the world esteemeth great. It is decided here that this village is against the apostles; therefore they should not be surprised if the great, the high, the rich, the wise, the holy classes do not accept their word; it must be so, the village must be against them. Again, the apostles must also despise them and come to them; for the Lord does not want to have a flatterer for a preacher, because he does not say, Go about the village, or beside it. No, not around or beside, go in, fresh to them, and tell them what they do not like to hear, which they would like to see you do.

(70) O how few are found now, who thus go into the village that is against them. We gladly go into the cities that are before us. The Lord might well have said here, Go into the city that is before you; and this would have been well and customarily spoken: but he would have signified this mystery of preaching; therefore he saith, Uncommonly, Go into the village that is against you; that is, preach unto them that shall persecute you, and kill you. You should earn such thanks, and not seek to please them, for this is what hypocrites do, not evangelists.

*) (f g)

32 L. io, 38-to. On the first Sunday of Advent. W. xi, is-t8. 33

And soon you will find an ass tied, and a colt with her; untie her, and bring her to me.

(71) This is also said for the comfort of the preachers, that they should not be anxious who will believe them and receive them; for it is decreed, Isa. 55:11, "My word that goeth forth out of my mouth shall not return unto me unanswered." And Paul says Col. 1, 6: "The gospel bringeth forth fruit in the world." Therefore it is not otherwise possible, where the gospel is preached, there are some who grasp it and believe. This is the purpose of this mystery, that the apostles should so soon find the ass and the colt with her, if only they would go. As if to say, Go ahead, that is, preach; do not worry about who they are that will hear; let me take care of it. The world will be against you, let not that be contested; yet ye shall find them that hear you, and follow you: ye know them not yet, but I know them before: preach ye, and let me rule.

(72) Behold, he comforts them that they shall not cease from preaching against the world, however hard they resist, it shall not fail to bear fruit. But now there are also people who think that because it is not possible to convert the world, one should keep silent, lest a riot arise; it is in vain, pope, bishop, priests and monks do not accept it, and do not change their ways; what is the use of preaching and storming against them? This is just as much as if the apostles had said to Christ, "You command us to go into the place that is against us; if it is against us, what good is it for us to go in? But the Lord refutes this finely, saying, "Go ahead, preach; what is the use of it being against you? yet you will find what I want you to find. So shall we do also now; though the great men storm against the gospel, and no improvement is to be hoped in them, yet one must preach; they shall well be found that shall hear it, and amend themselves.

(73) But why does he send for two donkeys?

or not both two young ones, or two old ones? surely he would have had enough to ride on one? Answer: As in the two apostles are the preachers, so in the two asses are their disciples and hearers. The preachers are to be Christ's disciples and sent by Him, that is, they are not to preach anything but Christ's doctrine; nor are they to go and preach, but are called to do so; as the apostles kept both these things. But the disciples are an old ass and a young ass.

(74) Here it is to be known that man in the Scriptures is divided into two parts, into an inward and an outward man. Outwardly he is called according to his outward, visible, bodily life and conduct; but inwardly, according to his heart and conscience. The outward man can be forced with laws, punishment, chastisement, disgrace; again with favor, money, honor and reward entice him to do good and leave off evil. But no one can force or entice the inner man to do what he should do voluntarily out of pure desire and for free; only God's grace must change the heart and make it voluntary. Therefore, the Scripture concludes Romans 3:4: "All men are liars," because no man does good and does not do evil of his own free will, but each one seeks his own and does nothing for the love of virtue. For if there were not heaven or hell, or neither shame nor honor, no one would do good. If it were as great an honor and prize to break marriage as it is to keep it, you should see how adultery would be done with much greater joy than marriage is now kept; so also all other sins would be done with greater will than virtue is done. Therefore all good life without grace is vain glitter and sham; for it works only in the outward man, without desire and free will of the inward man.

(75) Behold, these are the two asses: the old ass is the outward man; who is bound with laws and fear of death, hell, shame, or with curls of heaven, life, honor, as is the ass.

*) (f g)

34L. 10, 40-^2. On the first Sunday of Advent. W. XI, 48-50.35

is bound to walk in an outward show of good works, and is especially a pious mischievous man; but he does it unwillingly and with an unhappy heart, is hostile to the law, and has a heavy conscience about it. Therefore the evangelist also calls this ass subjugalem, a burdened ass, which works under the burden and becomes sore to it. For it is a miserable, wretched life, forced by fear of hell, death and shame. Hell, death and shame are his yoke and burden, heavy beyond measure; because of which he has an afflicted conscience and is both secretly hostile to the law and to God. Such people were especially the Jews who waited for Christ; they are still all who practice with works and their own strength to fulfill God's commandments and to acquire heaven. They are bound by conscience to the law, they have to do it, but they would much rather let it stand. They are sackbearers, lazy asses, and burden-bearing mischief-makers.

(66) The young ass, of which Lucas and Marcus write that no man has ever ridden on it, is the inner man, the heart, the spirit, the will, which can never be subject to the law, even though it is bound by conscience and feels the law. But he has no desire nor love for it until Christ comes and rides on it. Therefore, just as this body has never been under anyone, so the heart of man is never subject to good, but as Moses says, Genesis 6:5 and 8:21, is always inclined to evil from his youth.

(77) Now that Christ is called to loose them, it is because he is called to preach the gospel in his name, preaching grace and remission of all sins, and how he fulfilled the law for us; and the heart is loosed from the bondage of his conscience, and grace comes upon him, making his heart and inward man free and glad, willing and rejoicing to do and to forbear all things. And so a man is loosed, not from the law, that he should do nothing; but from the unpleasant heavy conscience, which he had from the law, and so was an enemy to the law, which threatened him with death and hell; and has now a good conscience under Christ, is

He is not afraid of death and hell, he does freely and gladly what he did before unwillingly. Behold, the gospel thus loosens the heart from all evil, from sins, from death, from hell and from an evil conscience, through faith in Christ.

(78) That he also commands them to bring them to him is against the pope, who draws souls from Christ to himself. But the apostles bring them to Christ, that is, they preach and teach nothing but Christ, not their own doctrine or commandment of men. For the gospel only teaches to come to Christ and to know Christ rightly; thus a hard blow is truly given to the spiritless prelates in their regiment, so that they bring the souls to themselves and under themselves, of which St. Paul Apost. 20, 29. 30. says: "I know that after my departure there will come among you grievous wolves, which will not spare the flock; and out of you also will arise perverse babblers, that they may draw the disciples to themselves" 2c. But the gospel converts men to Christ, and to no one else. Therefore he also sends forth the gospel, and sends preachers, that by it he may draw us all to himself, that we may know him, as he says John 12:32: "When I am exalted, I will draw them all to myself."

And if any man shall say any thing unto you, say, The LORD hath need of you; and as soon as he shall let you have them.

(79) St. Paul Gal. 4:2 compares the law to guardians and schoolmasters, under whom the young heir is brought up in fear and compulsion. For the law constrains us to abstain from outward evil works for fear of death and hell, though the heart is not made good thereby. Now these are here, as Lucas writes, the masters of this ass and of the stuffing, who said to the apostles: What do you do to loosen the stuffing? For where the gospel speaks of loosing consciences from their own works, it is as if it forbids good works and keeping the law; therefore this is the common speech of all teachers of the law, or, as the gospel calls them, scribes and scribes, that they say, Let all our works be nothing, and the works according to the law be nothing.

36 D. 10, 42-45. On the first Sunday of Advent.*W. XI, 50-53. 37

Law accomplished, be evil; well then, let us never do good. You forbid good works and reject God's law; O you heretics, you loosen the fillings and want to make evil people free. They go on about this, refusing that the flesh and consciences should not be loosed, nor brought to Christ; pretending that good works should be done, and that people should be kept bound by laws.

(80) This text shows how the apostles should behave toward them, that they should say, "Their Lord has need of them"; that is, they should teach them among the works of the law and the works of grace, saying, "We do not forbid good works, but we free consciences from false good works; not that they should live freely to do evil, but that they should come under Christ to their right Lord and do righteous good works there; for this he also has need of them, and will have them also. St. Paul discusses this finely in Romans 6, where he teaches how we are free from the law and its works through grace, but not so that we should do evil, but rather righteous good works.

(81) It is all because the scribes and lawyers do not know what good works are; therefore they do not want to give up filling, and do the same with ungracious human good works. But where good teaching of good works is given, they let it be done, if they are otherwise reasonable and right teachers of the law, which are meant here. For the mad tyrants who rage with human laws have nothing in this gospel. It speaks only of the law of God and of the very best teachers of the law. For without grace even the law of God is a bond, and makes captive consciences and gleamers, who cannot be helped until other works are preached, which are not ours but Christ's, and he works in us with grace; then as soon as all the works and doctrine of the law are ceased, the filling is soon loosed.

Now all these things came to pass, that it might be fulfilled which was spoken by the prophet, saying, Tell the daughter of Zion 2c.

(82) The saying is sufficiently interpreted above, but the evangelist introduces it for this reason, that we may see how Christ did not come for our merit, but for the sake of divine truth; for he was promised so long before we were, to whom he comes. Therefore, just as God promised the gospel out of pure grace, He also fulfilled it to prove its truth, that He keeps what He promises; so that we may be tempted to trust in His promise, for He will fulfill it. And this is also one of the Scriptures, in which the gospel is promised, of which St. Paul says Rom. 1:2: "God promised the gospel beforehand, through his prophets in the holy Scriptures, of his Son Jesus Christ" 2c. Now we have heard how in this saying the gospel, Christ and faith are indicated in the most subtle and comforting way.

And the disciples went, and did as Jesus commanded them, and brought the ass and the colt, and laid their garments thereon, and laid hold on him.

(83) These are the preachers who, through the gospel, have loosed consciences from the law and its works, have brought them to works of grace, and have made saints of goodness from the gospel, so that Christ rides on them from now on.

(84) But here the question is whether Jesus rode on both donkeys? For Matthew says that the disciples put him on both donkeys; but Marcus, Lucas, John say only of the colt. Some think that he first sat on the donkey, but because it was still horny, untamed, he then sat on the donkey. These are fables and dreams. We are to believe that he rode only on the colt and not on the donkey, since she had them both fetched, for the sake of the spiritual meaning, indicated above. But that Matthew says he sat on them, as if he rode on both, is said according to the scriptural quality called synecdoche; when one thing is ascribed to the church and to the whole multitude, yet it concerns only some of them; as when Matthew writes that the thieves blasphemed Christ on the cross, yet, as Lucas writes, only one did it. Thus speaks

38 L. 10, 45-47. On the first Sunday of Advent. W. XI, 53-56. 39

Also Christ Matth. 23, 37: "The city of Jerusalem stoned the prophets", when only some of the city did it. And they say, The Turk smote the Christians, when he smote but a few. So Christ rode on the asses, when he rode only on the colt; because both asses were like a whole congregation: and whatsoever befell some therein, that is said to be done to the congregation.

(85) Now look at the spiritual riding: Christ rides on the colt, the ass follows behind, that is, when Christ dwells in our inner man through faith, we walk under him in his regiment. But the outward man, the ass, goes alone; there Christ does not ride on, but still follows behind. That is, as St. Paul says, the outward man is not willing, does not yet bear Christ, yes, he fights against the inward one; as he says Gal. 5:17: "The flesh lusts against the Spirit, and the Spirit lusts against the flesh. These two are contrary to one another, so that ye cannot do what ye would." But because the flesh bears Christ, and the Spirit is willing in grace, the ass, the flesh, must afterwards be led by the bridle; for the Spirit crucifies and chastises the flesh, that it must be subject.

(86) This is the reason why Christ rides on the colt and not on the donkey, and yet he wants to have both for his riding in, because body and soul must be saved. Although here on earth the body is unwilling, incapable of grace and of Christ's riding on it, yet it must suffer the spirit, since Christ rides on it, which draws it and carries it along in the power of grace, received through Christ. So you see, that the fill, where Christ rides on, where before no one rode on, is the willing spirit, which before no one could make willing and tame, nor prepare, but Christ alone had to do it with grace; but the ass, the sack-bearer, the burden-bearer, the old Adam, is the flesh, which goes unattached to Christ; but for this must bear the cross and remain a burden-bearer.

(87) But what is it that the apostles put their garments on the filling without a command? Here, however, not all disciples, also

not all the garments, as it says, but perhaps only one disciple's cloak; and yet for the sake of spiritual interpretation it is written as if it were all the garments of all the disciples, or of each of the two. It is true that it was a bad saddle and ornament, but it is rich in meaning. I consider that these are the good examples of the apostles, so that the Christian church is covered and adorned and Christ is praised and honored; namely, their preaching and confession, suffering and dying for the sake of the gospel, as Christ says of Petro that he would praise him with his death, Joh. 21, 19.*. For above in the epistle Paul says Rom. 13, 12: "Let us put on the armor of light." By which clothing he undoubtedly wants to show that good works are garments in which we walk respectably and well adorned before men. Now the apostles' examples are the highest and closest to all the saints, which instruct us best and teach Christ most clearly; therefore they must not lie in the way like the others, but on the ass, so that Christ sits on it and the ass walks under it. For we must follow the apostles' example in the New Testament. **)

(88) listen how St. Paul puts his garment on the filling 1 Cor. 11, 1.: "Be my followers, as I am Christ's follower"; and Hebr. 13, 7.: "Remember your intercessors (teachers), who have told you the word of God, which end see, and follow their faith". There are also no saints who are pure in faith except the apostles. All other saints after the apostles have something added from the teachings or works of men; therefore Christ also sits on their garments to show that they are true Christian and faithful examples before others.

(89) It must be something that they put him on it. Couldn't he sit on it himself? How does he now pose so tenderly? I said above that the apostles did not want to preach to themselves, nor to sit themselves on the fills.

*) 8)

**We should also follow this example of the apostles and praise Christ with our confession and life, and adorn and decorate the teaching of the gospel, as Titus 2:10 says.

40 L . 10, 47-49. On the first Sunday of Advent. W. XI, 56-58. 41

ride. St. Paul says 2 Cor. 1:24, "We will not be lords over your faith," and 2 Cor. 4:5, "We preach not ourselves, but JEsum Christ, that he is the Lord, but we your servants." * Item 1 Pet. 5, 3. "Ye shall not lord it over them, as if it were your inheritance." They have preached the faith to us purely, and have arranged and used their example only for this purpose, that Christ should reign in us, and that faith should remain pure; that we should not receive their word and work as if they were their things, but that we should learn Christ both in their words and works. But how is it now? One follows Franciscus, the other Dominic, the third this saint, the fourth that saint, and in none is Christ alone and pure faith sought; for such an example should be the apostle's own.

But many people spread their clothes on the road; others cut branches from the trees and scattered them on the road.

(90) The garments are examples of the patriarchs and prophets and stories from the Old Testament; for as we will hear, the people who went before means the saints before Christ's birth, through whom the preaching in the New Testament and the way of faith is gloriously adorned and praised. So Paul does, when he introduces Abraham, Isaac, Jacob, item, Peter Sarah and Hebr. 11, 17. ff. many patriarchs as an example, and thereby proves the faith and the believing good works masterfully. But the branches mean the sayings of the prophets, as this is also one in this gospel, which are not histories or examples, but divine promises. The books of the prophets are the trees; those who preach such sayings to the people cut off branches and scatter them in the way of the Christian faith. John, Cap. 12, writes that there were palm branches; some add, because it happened on the Mount of Olives, that there were also olive branches; and it is not unbelievable, although the Gospels do not report it.

*) (f g)

**But this is so far all reversed by the pope and his sects. But much people 2c. (f g)

(91) From all this we see how a Christian evangelical sermon, which teaches the true faith and the right way, should be prepared. It should have Christ's word first, which he commands the apostles, saying, "Go and redeem, and bring; and after that do the apostles' stories and examples, as agreeing with Christ's word and works, which are the apostles' garments. After this, out of the Old Testament, there are also examples and sayings, which are the garments of the people and the branches. So that out of both testaments sayings and examples are collected from the people. Christ says Matth. 13, 52: "A learned scribe in the kingdom of heaven is like a householder who recites from his treasure both new and old. This means the two lips of the mouth, the two points on the bishop's hat and two ribbons behind it, and many more figures. But now the none is before the eyes, the devil throws brimstone and pitch in the way through the papists, rides himself on the donkey and has driven Christ out.

(92) The spreading of the garments on the way is that we should, as now said, according to the example of the apostles, also honor, adorn and adorn Christ with our confession and all our life; so that we strip ourselves of all glory of wisdom, holiness, and submit to Christ alone with pure confession; item, turn everything we have, honor, property, power, body and life to the honor and promotion of the gospel, and for the sake of it, where it is necessary, put everything in danger. In the same way, kings and lords, and all that is great, mighty, and rich, should serve Christ with their goods, honor, and power to promote the gospel, and for its sake put everything at risk. Thus the holy patriarchs, prophets, and pious kings of the Old Testament did with their example; but now all this is reversed, especially with the papal multitude, who have usurped all honor and power against Christ, and thus suppressed the gospel.

(93) And the cutting of branches from the trees and scattering them on the way also signifies the ministry of preaching and the testimony of the Scriptures and the prophets concerning Christ (as the saying

42 L . io, 49-51. On the first Sunday of Advent. W.xi, 58-ei. 43

of the prophet Zechariah, introduced here, is also one); with this the preaching of Christ is to be confirmed and adorned, and the whole preaching ministry is to be directed so that Christ may be known and confessed through it. *)

(94) But the fact that palm branches and olive branches are mentioned in this way is not without reason. For it is thus testified what the confession is, and what is to be preached and believed about Christ. The palm tree is of the kind that when a beam is made of it, it does not give way to a load, but rises up against it. These are the sayings of divine truth; the more you press them, the higher they rise, if you otherwise firmly believe in them, and there is an insurmountable strength in the words, that they may well be called palm branches; as St. Paul Rom. 1, 16.The gospel is a power of God for the salvation of the faithful"; "the gates of the shells cannot be overcome", as Christ says Matth. 16, 18. Death, sin, hell and all evil must give way to it, or only rise up, if it is opposed to it.

(95) They are called olive branches because they are sayings of grace, in which God has promised us His mercy; therefore they make the soul gentle, soft and joyful, as the bodily oil does to the body. The gracious word and sweet gospel is signified in Genesis 8:11, when the dove brought an olive branch with green leaves into the ark at evening, that is, the Holy Spirit, through the mouth of the apostle, brought the gospel into the church at the end of the world.

(96) That is why palm branches were presented to lords and kings when they were victorious and triumphant. So also the carrying of olive branches was a sign of submission, especially of those who desired and asked for mercy and peace; as it was common among the ancients. Thus they showed with this ostentation against Christ that they accepted him as their Lord and King, given by God (as they testify with their shouting and congratulations), as a victorious and invincible Savior, and confessed themselves subject to him, and sought mercy from him. So this

*) (f g) **) 8)

Christ is to be preached and made known in all the world, that he is the victorious, unconquerable King against sin, death, the devil and the power of all the world to those who are oppressed and afflicted by them, and such a Lord, in whom they shall find and seek all grace and mercy, as their faithful priest and mediator against God. So also the word of the Gospel of this King is a word of grace and mercy, which brings us peace and reconciliation from God; in addition, an unconquerable power and strength, as Paul Rom. 1, 16. calls the Gospel "a power of God for salvation to the faithful"; and "the gates of hells are not able to overcome it", as Christ says Matth. 16, 18. *]

And the people that went before and followed cried out, saying, Hosanna to the son of David. Blessed is he who comes in the name of the Lord, Hosanna in the highest!

(97) St. Paul, Heb. 13:8, says: "Christ yesterday, today and forever. All who will be saved from the beginning of the world until the end are and must be Christians and be saved through the Christian faith. Therefore St. Paul says 1 Cor. 10, 3. 4.: "Our fathers ate the same food and drank the same drink"; and Joh. 8, 56. Christ: "Abraham, your father, saw my day and rejoiced."

(98) So the multitudes that go before mean all Christians and saints before the birth of Christ, but those that follow mean all saints after the birth of Christ. They all believe and cling to one Christ. Those have waited for him in the future; these have received him in times past. Therefore they all sing a little song, praising and praising God in Christ. For we may give nothing else to God but praise and thanksgiving, since we have received everything else from Him, be it grace, words, works, gospel, faith, and all things. This is also the proper Christian worship: praise and thanksgiving; as Ps. 50:15 says: "Call upon me, and I will hear thee; and I will help thee, and thou shalt honor me" 2c.

• ) (f g)

44 L. 10, S1-S4. On the second Sunday of Advent. W.LI, 61-64. 45

(99) But what is this: "Hosanna to the son of David"? They took the word "Hosanna" from Psalm 118:25, 26, where it says: "O God, Hosanna! O God, give happiness, give glory to him who comes in the name of the Lord." They drew this verse to Christ and it is a wish, just as one wishes happiness and salvation to a new Lord in German. So the people here also meant that Christ should become king in the flesh; therefore they wish him happiness and salvation. For Hosanna means in German: Oh, give salvation; or: Dear, help; or: Dear, make salvation; or however else you want to express such a wish. Now they add: "to the son of David", and so it reads: Oh God, give salvation to the son of David! Ach GOtt, geben Glück, gebenedeiet sei 2c. We speak all this in German thus: Ach du lieber GOtt, gib Glück und Heil diesem Sohn David zu seinem neuen Königreich. Let him enter in God's name, that it may be given and prosper 2c.

(100) But that they meant his kingdom is clearly proven by Marcus Cap. 11, 10, who writes that they said: "Give us peace for the kingdom of David, our father, which is coming. But that Osanna is now read in all churches is wrong, it should be called Hosanna. Then they made a feminine name out of it, and those who should call it Susanna, call it Osanna. Susanna is a female name, means as much as rose. Finally, the mad bishops, who have made a monkey play out of baptism, baptize bells and altar stones with great nonsense, and call the bells Osanna. But let the blind leaders go. We are to learn here that we also sing Hosanna and Hazelihana to the Son of David with these multitudes; that is, that we wish happiness and salvation to the kingdom of Christ, to holy Christendom, that God would put away the doctrines of men, and let Christ alone be our King, who alone reigns through his Gospel and lets us be his fill. God help us, amen.

2.Sunday; Luc. 21 25-36

On the second Sunday of Advent.

Luc. 21, 25-36.

And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth men shall be afraid, and shall tremble; and the sea and the waves of waters shall roar. And men shall faint for fear, and for waiting of the things that are to come upon the earth: for the powers of heaven also shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads, because your redemption draweth nigh. And he said unto them a like thing, Behold the fig tree, and all the trees. When they now shoot forth, ye see it in them, and know that summer is now at hand. So also ye, when ye see all these things come to pass, know that the kingdom of God is at hand. Verily I say unto you, This generation shall not pass away, till all be done. Heaven and earth shall pass away; but my words shall not pass away. But take heed lest your hearts be troubled with eating and drinking, and with cares of food, and let that day come upon you quickly; for as a snare it shall come upon all them that dwell upon the earth. Be ye therefore always valiant, and pray that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

I.

(1) First, that these signs of the last day, though they be manifold and great, yet shall they be accomplished, that no man, or even a few, shall regard them and will consider them to be such signs. For these two things shall come to pass, and must come to pass together; and they are both declared together by Christ and the apostles: the first, that many and great signs should come.

::callout{icon="i-heroicons-link-solid" to="/church-postil#id02a_col46-47" target="_self" title="This headline is from the source. It may have some "OCR Errors". But it's useful as a reference."} 46 V. 10, 54-56. On the second Sunday of Advent. W.n, 64-67. 47 ::

The other is that the last day will come so unexpectedly that the world has never been less prepared for it from the beginning than at the time when it is at the door. For though they shall see signs, yea, even hear that they are signs of the last day, yet shall they not believe it, but laugh at it, and say with great assurance, Yea, thou dear fool, art thou anxious that the heavens should fall, and that we should see that day!

(2) Now there must be some who experience it, and especially those who are least careful. But that such assurance and contempt will be in men, we will prove from the words of Christ and the apostles. Christ says soon after, v. 34, 35, in this gospel: "Take heed that your hearts be not weighed down with eating and drinking, and with the cares of this life; that that day come upon you quickly and unawares. For it shall come as a snare upon them that sit upon the face of the whole earth." From these words it is clear that men will be given to eating and drinking, and to temporal food beyond measure, that they, drowned in cares of goods, and in eating and drinking, will sit and dwell securely in all the world, as if it were still far off. For where there would not be great security and contempt, the day could not break so unawares. But now he says that it will come like a rope, so that the birds and animals will be caught most of all, just when they are going for food and have least use for the rope; he gives enough to understand that the world will live in the rush, eat and drink, build and plant, and strive for temporal good in the most diligent and skillful way, and think that the last day will not come for a thousand years; then they will stand before the terrible judgment of God in a moment.

(3) These are the words of Christ, Luc. 17:24: "As the lightning shineth, and shineth down from heaven upon all things under heaven, so shall the Son of man be in that day. And behold, the day shall come upon all the earth in a moment. Follow further there

V. 26-29: "And as it was in the days of Noe, so shall it be in the days of the Son of man. They ate and drank, they took wives and took men, until the day Noe entered the ark, when the flood came and destroyed them all. The same thing happened in the days of Lot: they ate and drank, they bought and sold, they planted and built; but on the day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all." This is exactly what will happen in the day when the Son of Man is revealed. These words show sufficiently how sure the people will be, and how they, so deeply choked in the worry of temporal life, will not believe that the day is here.

(4) Now there is no doubt that Christ did not proclaim these signs so that no one should observe them or know them when they come, although they will be few, just as in the days of Noah and Lot some, although few, knew the punishment to come; otherwise he would have warned in vain, saying, "When you see all these things, know that he is at the door"; item: "Lift up your heads, your redemption is approaching. Therefore there must certainly be some who do this and recognize the signs, and lift up their heads and wait for their redemption, even though they may not actually know what day it will be. Therefore it is necessary for us to pay attention, whether the signs are going now, or have gone, or will soon go.

(5) I do not want to force or urge anyone to believe me, but I also do not want to let anyone take away from me that I believe that the last day is not far away. These very signs and words of Christ move me to this. For if anyone reads all the chronicles, he will find that from the birth of Christ to this world in these hundred years, not all things are the same. Such building and planting has not been so common in all the world. Such delicious and various food and drink also was not so mean, as it is now. Clothing has become so delicious that it cannot get any higher. Who has ever read such a merchant class that now travels around the world?

48 L. io, 56-88. on the second Sunday of Advent. W.xi, er-os. 49

and devours all the world? So all kinds of arts, painting, embroidery, digging *) rise and have risen, that it has not been the same since the birth of Christ.

6 There are now such sharp, understanding people, who leave nothing hidden; so also that now a boy of twenty years can do more than twenty doctors have done before. Then the languages and all kinds of wisdom come forth, so that one must confess that the world in the matters concerning temporal food, or, as Christ calls it, the care of this life with eating, drinking, building, planting, buying, selling, keeping wives and children, has become exceedingly high; that everyone sees well, everyone also says that it must break or become another. Now it is not easy to think how it could be improved and broken. A light breaks forth, and a day rises, whoever he may be, that may not be otherwise. There has not been such wit, reason, and understanding in Christendom before, on and in temporal and corporal matters; let alone of the new things, such as printing, guns, and other warfare.

(7) In addition to the fact that worldly commerce has reached its highest point, spiritual matters have also reached their highest point. Greater error, sin and lies have not reigned on earth from the beginning than in these hundred years. The gospel at Costnitz is publicly condemned, the Pope's lies are accepted as law all over the world, and he flays all the world to the marrow; mass is sacrificed daily more than many hundred thousand times all over the world, and no sin can be equal to it; through confession, sacrament, indulgence, commandment, souls are hounded countless times to hell, so that it seems as if God has handed the whole world over to the devil. Finally, it is not possible that greater lies, horrible error, more terrible blindness, more obdurate blasphemy will come more and more than now already reign in Christendom through bishops, monasteries and high schools, until even the dead blind pagan Aristotle teaches and rules the Christians more than Christ himself.

*) That is, graviruses. D. Red.

(8) In addition, the pope has also destroyed Christ and is his governor; this is true and all too true; he certainly sits in Christ's place, if God wanted him to sit in the devil's place. I also mention here the gross sins, as, unchastity, murder, unfaithfulness, avarice and the like; for there is no more shame nor fear and everything goes to the highest. Unchastity has come from the natural way, and has drowned no state so much as the spiritual, shall I call it otherwise spiritual, if it is more than flesh itself and quite spiritless.

(9) Now for other signs, as it may be, I am ever sure of the sign, which Christ saith, That eating and drinking, baling and planting, buying and selling, womanizing and manizing, and other care of this life, shall reign before his coming. It is just as certain to me that he says Matth. 24, 15. about the desolate abomination, the Antichrist, that under his rule the greatest errors, blindness and sin should reign; as this is now going on under the pope in the most insolent, the most tyrannical, the most desperate way. For the play above all forces me to believe firmly that Christ must come soon; for such sins are too great, heaven can no longer look upon them, they provoke and defy the last day too much, he must fall upon them before it is long. If it were only unchastity, as before the flood, or vain worldly sin, as in Sodom, I would not think that the last day should come for it. But God's service, God's Word, God's Sacrament, God's children, and all that is God's, to destroy, to destroy, to condemn, to blaspheme, and to put the devil in his place, to worship and honor, to take his lies for God's Word, that will put an end to it, there is no doubt in my mind, before you look around, amen.

10 The apostles also proclaimed such security of the people before the last day. St. Paul says 1 Thess. 5, 2. 3.: "The day of the Lord will come like a thief in the night. Because they will say, 'It is quiet, there is no need yet,' their destruction will swiftly overtake them." Now we know

50 L. 1V, 58-ei. On the second Sunday of Advent. W.xr, "s-72. 51

A thief will not come before the time when he is most secure. And 2 Petr. 3, 3. 4. 10.: "There shall come in the latter days deceivers with deceit, walking after their own pleasure, saying, Where is the promise of his future? For after the fathers have fallen asleep, all things remain as they were from the beginning of the creatures. But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great crash" 2c. Who are they, who walk after their own pleasure, but the spiritual papists? who neither want to be subject to God nor to men, but are subject to all the world, so that they may live freely and do what they want; these are also the ones who speak: Where is his future? Do you think that the last day will come so soon? Yes, it remains well, as it has remained until now.

011 So also we read in the destruction of Jerusalem, when many signs came to pass; yet they believed not that it was to their destruction, until they knew it. And finally, from the beginning of the world it has always happened in such a way that the unbelievers never believed that their disaster was so near, they all found out about it before they wanted to believe it; so that the saying Ps. 55:24 may stand: "The men of blood and lust will not keep their days"; *) because they are always presumptuous and never fear, therefore their hour must come unawares. So it will also happen here, that they will throw the last day over a thousand years, when it is to come the next night after. [These are the first signs. Now let us see the other signs also.

And there will be signs in the sun.

12. the sign of the sun is that it will lose its light, as has often happened when Matthew Cap. 24, 29. says: "The sun will lose its light." I do not want to be sacrilegious here, but I want to give my opinion. Some think that the sun will become so dark that it will no longer shine. This is not so; for day and night must remain until the end, as God has said.

*) That is, bring up to half. D. Red. **) (f g)

Genesis 8:22: "As long as the earth stands, fruit and harvest, frost and heat, summer and winter, day and night shall not cease. Therefore this sign must happen without hindrance of day and night, and yet it must happen before the last day, because it is a preceding sign. Therefore it cannot be otherwise than that the sun loses its light, as it is wont to do.

Now such a sign of the sun has always been a meaning of a great accident which has followed afterwards, as the chronicles show. Thus we have had in short years so many solar losses *) that I do not respect that before there have ever been so many and so close to each other. God has been silent, nothing special evil has followed afterwards; thus they are despised and thrown to the wind. In addition, the astrologers have told us (as is true) that such a thing happens by the natural course of the heavens; and thus the contempt is strengthened and the security increased. But nevertheless, God thus directs His work, keeps silent, lets us be sure and always continues. Let the natural course of the heavens be what it will, such signs are always signs of wrath, and there is a certain accident in the future. Should God therefore make other suns, moons, and stars, or give other signs in them, if some more had happened before?

The celestial spheres have been directed from eternity to make such signs before that day. The pagans write that the comet also appears naturally, but God does not create one that does not mean a certain misfortune. So also the blind leader Aristotle wrote his own book of the heavenly signs, gives them all to nature, and makes that they are not signs; our scholars follow this and make a fool of the world full of fools. But thou shalt know the things that are changed in heaven above the common way, that there surely God's wrath makes his sign to be seen.

And on the moon.

15. this sign is, as Matth. 24, 29. stands, that the moon will not have its light

*) Solar eclipses. (f g)

52 D. 10.6i-§3. On the second Sunday of Advent. W. XI. 72-75. 53

That is, it will lose its glow. It can be said of this sign, as of the sun's sign, that it is natural; and this sign has also happened many times in short years. For a while there has been no year at all, either the sun or the moon has lost its light, sometimes both with each other in one year, sometimes one twice. Are these not signs, what are signs? Let it be that more have happened in time past, but not so much, and not so near one to another, and not so near one to another. When Jerusalem was to be destroyed, some of the signs had happened much more before, yet they were new signs.

And at the stars.

16. that is, as Matthew Cap. 24, 29: "The stars will fall from heaven. The sign can be seen daily, and I do not know whether it happened so often in the past. Aristotle, the fool of the high schools, also makes natural useless things out of it; but in short, the gospel is God's word and wisdom, which calls the stars falling a sign; let us stay there. Therefore, when the stars fall, or the sun and moon lose their light, know that they are signs; the gospel does not lie to you. But because these years happen so much and close together, and yet nothing special follows, you must think that these signs will be of the last day, of which Christ says here; for it must happen much and often to interpret and proclaim the great day abundantly. Now these signs go, and have gone long since; but no man regardeth them: so shall it be, that they wait for other signs, as the Jews wait for another Christian.

And on earth people will be afraid and will tremble.

(17) It is not to be understood that all nations, or the great part of them, shall suffer such things; for thou must take heed that they be signs. Not all the stars fall from heaven, but very few; nor does the sun lose its light for a whole year or month, but for an hour.

or two, less or more. Nor does the moon lose its light for the whole week or night, but, like the sun, for an hour or two, so that it may remain a sign and not all be reversed. So not many people will suffer this hustle and bustle, but very few, and not without intermission, so that they remain signs to others, who will despise it, and by the instruction of physicians say that it is the fault of complexion and melancholy, or of the planets in the sky, or invent some other natural cause; nevertheless, such manifest signs go before the blind secretly, and it happens that we see the signs with seeing eyes and yet do not recognize them; as happened to the Jews in Christ when Matthew wrote Cap. 13, 14.

18. "To be afraid of the people" is not bodily; for as it is heard, there will remain peace and good enough for them to eat and drink, build and plant, buy and sell, free and let free, dance and jump, and wrap themselves in this temporal life as if they wanted to stay here forever. I consider it to be the great torture of consciences. For since the gospel is condemned, in which alone consciences are comforted, and the doctrines of men are established, which teach us to put away sin and earn heaven by our works, there actually follows a heavy confinement and affliction of conscience, which never has rest, which would gladly be pious, do good and be saved, is almost afraid, and yet does not know how it should do it. His sin and conscience oppress him, he is troubled by them; however much he does, he still finds no rest: so he is afraid that he does not know what and how he should do it. That is why so many vows and pilgrimages are made; that is where the service and honor of the saints are lifted up. Hence so many foundations of masses and vigils grow, some flog and torture themselves, some become monks, and that they do so much, they become Carthusians. These are all works of the pressed and anxious consciences, and actually the plague that St. Lucas sets here. For he puts two words that mean as much as if one were first to come into a distress or a squeeze, since it would be narrow,

54 L. 10, 63-ss. On the second Sunday of Advent. W. xi, 75-77. 55

as if he were thrown into a narrow dungeon; after that he would be afraid, would not know how to get out of the crowd, would go astray in himself, would try this and that, but would not be helped; that is what is called in German, to become afraid. This is how it is with these consciences: their sins have caught them, and lie in the narrow conscience, which presses and frightens them very much. Now they would like to be rid of it; then the other sorrow arises that they are afraid, they do not know how to attack it, try all kinds of things, and nothing helps.

19 Now, this misery does not befall the rough and tumble of the masses, but only a few, and usually the most sensible and tender souls, and good and faithful people, who otherwise would not like to wrong anyone and live honestly, but have something secret about them, for it is primarily unchastity that eats them up day and night, so that they never become thoroughly happy from the heart. And this is just a wild prey for the monks and priests, there it gives and can be flayed, especially if it is womenfolk; there one confesses, and lets oneself be taught, absolved and led wherever the holy confessors want to go. Meanwhile the wretched people go and are the sign of our Lord God to the last day. To them the gospel is life and comfort, while the rest of the people are condemned.

20 Behold, no one can deny the sign that it is especially common in these hundred years that many have become mad and insane, as Gerson also writes. Although there have been such people in the past and always, it has not been so widespread in all the world and so wicked; for from the beginning of the world no human doctrine has ever ruled the tenth part, even the hundredth part, so far, so horribly, and tortured and murdered so many consciences, as the pope and his disciples, priests and monks; for such hearts are especially made of the law of confession, which was never before commanded and so much practiced. That is why it has never been a sign of the last day except now. They must all be great and many signs, and yet despised by the other great part.

And the sea and the waves will roar.

21 This will be done by winds, for all the sound of the waters comes from winds. Therefore the Lord shows by these words that there will be great and many winds. By sea is not meant here only the sea outside the world, but all still waters, according to the use of the holy scripture, which says Genesis 1:10: "God called the gathered waters sea," whether sea, lake or pond. Rivers, however, are all foul, flowing waters.

(22) Now you must not think that all waters, rivers, ponds, lakes, seas, and wherever it is wet in the world, are rushing or windy at once. It should be a sign that some seas and rivers are rushing and windy, and that it happens many times and close to each other. For as all the stars do not fall, nor are all men afraid, neither do all the waters rush, nor is there wind in all the oceans at the same time.

23. here Mrs. Hulde, the heathen art, will sit in the high schools, and throw up her mouth and say: have you not seen more winds, or heard water rushing? But my Aristotle teaches how it naturally happens 2c. We leave them alone; we know well that God's word and sign must be despised by the clever idols. But hold fast to the gospel, which teaches you to believe that all the great winds and water showers are signs. And though such signs have happened many times before, yet they shall be many and great before the last day.

(24) But I think that we have had and heard such winds, such roaring and roaring, for ten or twelve years, without what is yet to come, that I hardly believe that ever before a time had heard such great and many winds and roaring. And this is also to be considered, whether before times of these signs some, and rarely, also individually were; so they go nevertheless with the pile together, and not rarely, but much and often. For our time, which at the same time sees sun and moon lose light, stars fall, people become afraid, great winds and waters roar, and what more is said. It all comes in one heap.

56 D. 65-6?. On the second Sunday of Advent. W. xi. 77-79. 57

We have also seen comets, and recently many crosses have fallen from the sky, and sometimes the new unheard-of disease, the French, has appeared. Also, how many signs and wonders have been seen in the sky these four years alone, as suns, moons, stars, rainbows, and many other strange images? Dear, let them be signs and great signs that mean something great, which even the star masters and Mrs. Hulde may not say that they come from natural course, because they have previously known nothing about it, nor prophesied.

26. So no astrologer may say that the course of heaven has announced the terrible beast, which the Tiber at Rome threw out dead a short time ago,*) which had an ass's head, a woman's breast and belly, an elephant's foot on the right hand, and fish scales on the legs, and a dragon's head on the hindmost 2c., in which the Pabstthum is meant, the great God's wrath and punishment. Such a bunch of signs wants to bring something greater than all reason thinks.'' Before proceeding and continuing, it is now considered good to hear the testimony of the last day, which the highly famous teacher Lactantius Firmianus wrote against the pagans in the time of his life after the birth of Christ 320, in the book Divinarum Institutionum, the seventh book, in the 15th chapter: When the end of this world approaches, the state of human affairs will have to be changed and fall into a worse nature; then all inequity and wickedness will prevail, so that our present time, in which inequity and wickedness have grown to the highest degree, will still be blessed and much closer to gold than that time, which no one will be able to help or advise. Then righteousness will become strange, and blasphemy, stinginess, impure desires, and unchastity will become common, so that the pious will be in the same place where they are.

*) In 1496. cf. " Deutung der zwo greulichen Figuren, Pabstesels zu Rom und Mönchkalbs zu Freiberg in Meisten funden. Phil. Melanchthon, v. Mart. Luther." Wittenberg 1523. (See volume XIX of our edition.) D. Red.

The most wicked will be robbed, and they will be vexed and distressed everywhere. At the same time, only the wicked will be rich and prosperous, but the pious will be thrown into all ignominy and poverty; justice will be perverted, the laws will perish, and then no one will have anything but what he has taken with his hand or saved. Boldness and violence will possess everything. There will be no more faith, no more trust in men, no more peace, no more tolerance, no more shame, no more truth, and therefore no more security, no more government, no more rest from evil-doers; then all countries will be rebellious, everywhere there will be raging and warfare, all the world will be in armor, and will strangle itself on each other. *)

And men will pine away for fear and for waiting for the things that are to come on earth.

(27) Neither shall these be the reprobate great multitude, who despise the signs of God, and ascribe them to nature; but the best and noblest, who have the matter at heart, and are thoughtful. And the pining away and withering away is to be understood that they fear death, or ever near death; so that fear consumes them and makes them powerless. What then do they fear and wait for? He says: the things that are coming upon the whole world, that is, the last day, the terrible judgment, hellish fire and eternal death, and that follows with it. Why then do they fear and wait, and not the whole world, upon whom it will come, and perhaps not upon them? Because they are to be God's signs, who must be despised by the whole world.

028 But who these men are, I cannot yet tell; unless they be they who have to do with the high temptation of death and hell, whereof the

*From a single print: A christlyche und vast wohlgegri'mte Beweysnng von dem Jüngsten Tage, und von seinen Zaichen das er auch uit vern mer sein mag. D. M. L. O Lord help us we perish. Matth. vjjj. Wittemberg. - At the end: >>God have praise << - s. a. (Panzer No. 1316.) D. Red.

58 D. io, 67-"9. On the second Sunday of Advent. W.xi, 79-82. 59

Taulerus writes. For this temptation devours flesh and blood, even marrow and bone, and is death itself, so that no one can bear it, except he be wonderfully preserved. This also was tasted by some of the patriarchs, as Abraham, Isaac, Jacob, David, Moses; but at the end of the world it shall be worse. But this sign will perhaps still increase greatly, although there have been many of them and still are daily, of which few people know. There are people who are in mortal distress and fight with death; there they feel what will come over the whole world and are afraid that it will also remain over them. But it is to be hoped that such people are in a gracious state. For Christ says, as if he would separate the two things, the fear and the things that are feared by them; and divides it thus, that he gives them the fear, but to the world the fearful things; so that it may be supposed, that by the same fear and anguish they have here their hell and death, and the world, which is not afraid, must suffer death and hell afterward.

Because even the sky forces will move.

(29) The powers of the heavens are understood by some to be the angels in heaven. But because Christ saith of signs, saying, We shall see them, and know by them the things to come in the latter day; they must surely be manifestly seen, and be felt with the senses of the flesh. For even men who have the throng in their conscience and pine away in fear, though they have it in their souls, yet they are known in the body outwardly by words and gestures. So these powers of the heavens must also be moved and recognized bodily and outwardly.

30 Now the Scripture speaks of the powers of the heavens in two ways. First, the powers of the heavens, that is, the powerful heavens, or the heavens, which are the most powerful of all creatures, as it is written in Genesis 1:8, "God called the heavens firmament," that is, fortification or strengthening. For all creatures under heaven are governed and strengthened by the light, heat, movement of the heavens. What

Would the world without heaven be a desolate darkness? Like the princes and rulers of the world, Scripture also calls them by the name virtutis, power, because they rule and act over their subjects.

(31) Again, "the power of the heavens" means the host of heaven; as Ps. 33:6: "The heavens were made by the word of God, and all their powers," that is, all their host, "by the spirit of his mouth. And Gen. 2, 1: "So the heavens and the earth were made, and all their powers," that is, all their host. And this way of speaking of heavenly powers is the right common way in Scripture. And it is clear from these sayings that the armies or powers of heaven and earth are all that is in them, as there are sun, moon, stars, and all that is above. On earth, however, there are men, animals, birds, fish, trees, herbs, and everything else that dwells on it.

32 So then the mind may be of both powers of the heavens, but chiefly of their host. So Christ says that all creatures will move and serve this day with signs, the sun and moon with darkness, the stars with destruction, the nations with wars, men with fear and dread, the earth with tremors, the waters with wind and roaring, the air with pestilence and poison. So also the heavens with their army and movements.

But what the movement of the heavenly host is, I do not yet know; it would be the great constellation of the planets.) For the planets are certainly the most prominent of the powers and armies of the heavens, and their strange gathering is certainly a sign over the world. Now Christ does not say that all the host or powers of the heavens will move, but some. For not all the stars will be moved; just as it was said above, not all men will suffer tribulation and fear, not all the waters will roar and rush all the time, the sun and the moon will not be dark all the days; for these are only signs, which must happen only in some and in the least part, so that they may gain something special in respect to

*) planets than has been in the year 1524. (k x)

60 D. io, 6s-72. On the second Sunday of Advent. W.xi, 82-W. 61

the other part, which will not be a sign. Therefore I stand on the fact that the movement of the heavenly host is certainly the future constellation of the planets, about which the star masters say it is to mean a deluge; God grant that it is the last day, which it certainly means.

34 And here you should not be mistaken that the constellation occurs naturally from the course of heaven; it is nevertheless called a sign from Christ. And it is almost obvious, because it does not gather alone, but with the heap of other signs, and arrives at the same time. Let the unbelievers doubt and despise God's sign, and say it is a natural occurrence; stick to the gospel.

(35) There are more signs described in other places than these: Earthquakes, pestilence, the time of trouble and wars, Luc. 17, 20. ff. and Matth. 24, 7. Which we have also seen many times, although they were also before; but therefore they are nevertheless certain signs, especially because they run with the others at the same time. Everybody also confesses that the present wars are done in such a way, that those who were before are considered children; so it is most terrible and highest with guns, armor and armor. But because today's Gospel says nothing about it, we leave it alone. Rather, let them be signs, and great signs that mean something great; but they are already forgotten and despised.

And then they will see the Son of Man coming in the clouds with power and great glory.

(36) Now here you may point the power to the host of angels, saints, and all creatures that will come with Christ to judgment, which I consider the right understanding; or to the power and strength that this future of Christ is so much more mighty, as the first has been sicker and lesser. Neither saith he alone, He shall come; but, They shall see him coming." For after the bodily birth he also came, but was seen by no one. He also comes daily through the gospel

spiritually into the believing hearts; no one sees him either. But this future will happen publicly, so that everyone must see him, as Revelation 1:7 also says: "And every eye will see him", and thus see that there is no other, but the bodily man Christ in bodily form, as he was born of Mary and walked on earth. For otherwise he might have said, "They shall see me," which would not be a clear statement of the bodily form. But now he says, The Son of man they shall see, it is clearly expressed that it is a bodily future, a bodily seeing in a bodily form, but in great power, with a great host of angels and with all glory, and shall sit on a cloud of light, and all the saints with him. The Scripture says much about that day, and everything is directed to it.

II.

But when these things begin to come to pass, look up, and lift up your heads; for your redemption draweth nigh.

(37) Here you may say, "Who can lift up his head before such terrible wrath and judgment? If all the world be afraid of the day, and bow down the head more, and look beneath them for terror and fear; how then shall we look and lift up the head? which doubtless signifies joy and desire. Answer: All these things are said to true Christians alone, and not to Gentiles or Jews. But true Christians are in great temptations and persecutions of sins, and all manner of evils, that this life becomes sour and ugly to them. Therefore they wait, and ask, and desire, to be delivered from sins and all evils; as the Lord's Prayer says, Thy kingdom come, and deliver us from evil. If we are true Christians, we also pray this with earnestness from the bottom of our hearts. But if we do not pray it from the bottom of our hearts and with earnestness, we are not yet true Christians.

38 If then we pray rightly, it must surely be with us that we look upon these signs, however terrible they are, with joy and desire, as here Christ exhorts.

62 L. 10.72-74. On the second Sunday of Advent. W. xi. 85-88. 63

and says, "When these things begin, look up"; does not say, "Be afraid, or bow down your heads; for it is coming that we have asked so earnestly. If then we earnestly desire to be delivered from sins, death, and hell, we must most earnestly desire and love this future. St. Paul also says in 2 Tim. 4:8: "He will give me the crown of righteousness, not only to me, but to all who love his future. If he gives the crown to all who love his future, what will he give to those who hate and shun it? Without a doubt, hell, as his enemies. And Tit. 2, 13: "We shall wait for the future of the glory of God, who is great." And Luc. 12, 36: "You shall be like the people who wait for their Lord when he comes from the host."

39 But those who fear and do not want him to come, what do they do when they pray? Thy kingdom come, thy will be done, deliver us from evil? Do they not come before God and lie to Him against themselves? Do they not also strive against God's will, who wants this day for the salvation of His saints? Therefore, great diligence must be taken here, lest hatred or timidity of this day be found in us; for such timidity is an evil sign and belongs to the damned; their hard heads and hardened hearts must be moved and broken with such shock and fright, if they would amend themselves.

40 But to the believers it shall be comforting and sweet. The day will be both the highest joy and security to the faithful, and the highest terror and escape to the unfaithful. Just as in this life the gospel truth is most sweet to the good, most ugly to the evil. Why should believers fear and not rejoice to the fullest, since they trust in Christ, and the Judge comes for their salvation and is their portion?

041 And thou sayest, Yea, I would also wait and love this future, if I were pious and without sin. Answer: Well then, what is the use of fearing and fleeing? You will not be saved from sins by it, even if you fear for a thousand years. The damned fear forever

Even though they fear it, they do not get rid of their sin; indeed, this fear only increases the sin and prevents you from being without sin and yet not being able to escape from the day. Fear must go out and a desire must come in for righteousness and for this day. But if it is true that you would like to be righteous and without sin, thank God and stop, desire to be without sin even more; and would God that such desire were so righteous and great in you that it would kill you.

(42) There is none better prepared for the latter day than he who desires to be without sin. If thou art in such desire, why dost thou fear? for by this thou art of one mind with that day. He comes to redeem from sins all who desire it, and you are also of the opinion that you want to be rid of it; thank God, stay and continue in the opinion. Christ says that redemption is his future. But see and do not deceive yourself that you say you would like to be without sins and not fear the day. Perhaps your heart is wrong and fears it, not that you would like to be without sin, but that you cannot sin freely and safely before it. Then see to it that the light in you is not darkness. For a heart that truly desires to be free from sin will surely rejoice in the day that fulfills its desire. But if it does not rejoice, then there is not a thorough desire to be free from sin.

(43) Therefore we must above all things put away the hatred and dread of this future, and be diligent that we may with all earnestness be loosed from sin. When this is done, we may not only safely await the day, but also with all our eagerness and joy ask for it and say: Thy kingdom come, thy will be done. And in this you must let go of your arrogance and feelings, and hold to the comforting words of Christ, and trust in them completely.

44 Behold, how shall he more sweetly exhort, comfort, and strengthen you? First he saith, Ye shall hear of wars, but ye shall not be afraid." If he calls you not to be afraid, what else is it but that he commands you to be confident, and to be such?

64 L. 10, 74-76. On the second Sunday of Advent. W. XI, 88-so. 65

Signs to recognize with joy. Second, he calls you to look joyful; third, to lift up your head; fourth, he calls your salvation. What shall comfort and strengthen thee, if such words do not strengthen thee? Do you think he is lying to you, or trying to deceive you into false confidence? Dear one, do not let such words be said in vain; thank God and rely on them: there is otherwise no more counsel nor comfort where you throw these words to the wind. It is not your damnation, but your salvation, says Christ comfortingly; and you want to turn these words around for yourself, and say that it is not your salvation, but your damnation, and flee your own blessedness; you cannot greet God who meets you, nor give thanks to him who greets you.

45 He undoubtedly spoke such comforting words for the benefit of the fainthearted, who, though devout and ready for the last day, are afraid of too great fear and hinder the desire of that future, which will be found especially at the end of the world; therefore he calls it their redemption. For at the end of the world, when sins shall most grievously have the upper hand; and besides sin, the other part, the punishment of sin, with pestilence, warfare, theurge, shall also have the upper hand: there is need for the faithful a strong defiance and consolation against both the calamities of sin and punishment. That is why he uses the sweetest word, "salvation," which all hearts love to hear. What is redemption? Who would not like to be redeemed? Who would want to remain under such a desolate nature of both sin and punishment? Who would not want an end to such misery, such peril of souls, such ruin of men? Especially as Christ so sweetly tempts, entices and comforts.

The unholy dream preachers are to be punished, who with their preaching hide these words of Christ from the hearts and turn away faith from them, want to make people devout with mere terror, and then prepare them for sin on this day by their own good works and satisfaction. Then vain despair, fear and terror must remain and grow, and with it hatred, opposition, and the fear of God.

The will and fear of this future of Christ, that is, God's enmity, are established in the hearts, because they do not teach Christ differently in themselves, but only as a severe judge, whom they are to satisfy and atone for with their works; and they never consider him to be a redeemer, as he calls himself here and offers to wait for in firm faith, that he will save us from sins and all evil by pure grace.

(47) Behold, this is how it always works: if one does not preach the gospel rightly, and only chases the hearts with commandments and preaching, one only drives them further away from God and makes them unwilling to accept God. One should frighten, but only the stubborn and hardened; then strengthen and comfort again when they have become fearful and timid.

(48) From all this we see how few people there are who pray the Lord's Prayer properly, even though it is prayed without ceasing throughout the world. For there are very few of them who would like nothing better than for this day never to come. That is nothing else than that God's kingdom should not come. So their heart prays against their mouth, and God judges by the heart, but they by the mouth. That is why they offer and hold up many prayers, and they blare in all the churches of the world, and call everything prayed for, when in fact it is no different than this: "Your kingdom is not coming, or is not coming yet. Tell me, is such a prayer not a real blasphemy, and such a prayer, of which Ps. 109, 7. says: "His prayer shall become sin"? All the world's goods and money are still going here, so that only all corners are filled with such blasphemy, and let it be called worship.

(49) But let him not despair who feels such fear in himself, but use it wisely. But he who uses it wisely, who lets such fear be a driving and exhortation to him to ask for mercy, which will take away his fear and give him pleasure and desire for that day. For Christ promised that whatever we ask, we shall receive, Matt. 7:8. Therefore such fearful people are nearer to their salvation than the reprobate and hard-souled, who neither fear nor take comfort in the day. For whether they

66 . L. io, 76-w. On the second Sunday of Advent. W.n, so-ss. 67

they do not yet have the desire to do so, but they do have an urge to ask for desire.

50 But he is unwise to fear, who only increases it and remains in it, as if he wanted to purify himself from sins by it; but nothing comes of it. For not fear, which must be cast out, as John 1 Ep 4:18 says, but love, which must remain, as St. Paul 1 Cor 13:8 says, which destroys all sin, as St. Peter says. Fear should drive us to seek and ask for such love from God. For where it does not go out, it resists God's will and your own salvation; that is a sin against the Holy Spirit. Although it is not necessary that he be entirely without fear. For there always remains nature in us, which is weak and cannot stand without fear of death and judgment; but the spirit should ever be above, as Christ says Matt. 26:41: "The spirit is inclined, but the flesh is sick."

And he told them the same thing: "Look at the fig tree and all the trees, when they now shoot out, you see it in them, and realize that summer is now near. So also you, when you see all these things coming, know that the kingdom of God is near.

51 These are words of comfort. He does not speak of autumn or winter, when all the trees are bare and the time is sad; but of spring and summer, which is a joyful and merry time, when all creatures are glad and rejoice. That he may teach plainly enough that we should look forward to the last day with such joy and eagerness, as all creatures look forward to the spring or summer. What else should this parable be, if he did not want to teach us this in it? He would have found another, since such pleasure and joy is not inside.

(52) To this he does not say, "Your hell or damnation is near," but, "The kingdom of God is near. What is "the kingdom of God being near" but that our salvation is near? We ourselves are the kingdom of God, as he says in Luc. 17, 21: "Behold, the kingdom of God is within yourselves. Therefore approach

When we are about to be redeemed from sins and evil. For in this life it begins in the spirit; or because we must still contend with sins, suffer much evil, and death is still before us, the kingdom of God is not yet complete: but when sin and death with all evil are taken from us, then it is complete. This shall be done on the last day and not in this life.

Therefore, dear man, look at your life, search your heart, how it is disposed toward this day; do not rely on your good life, it will soon disgrace you, but think and strengthen your faith, so that you do not fear this day with the damned and the perverse, but desire it as your salvation and the kingdom of God within you; so that when you hear it called, or think of it, your heart dances with joy and longs for it. If thou dost not judge thyself therefore, think not that thou wilt stand otherwise, if thou do all the works of the saints.

Truly I say to you, this generation will not pass away until all things come to pass. Heaven and earth will pass away, but my words will not pass away.

Why does the Lord make his words so firm and precious, and confirm them so exceedingly hard with parables, with oaths, with signs of the generation that shall remain beside them; and that rather heaven shall pass away with earth? All this happens because, as it is said above, all the world will be so sure and so despise the signs with seeing eyes, that indeed no God's words have been so despised as these will be, when he announces and signifies the last day. It will appear before all the world that the signs are not; and even if they see, they will not believe; so that even the elect will doubt such God's word and signs; so that the day will come just when the world has never been so sure, and will be hastened in a moment in the highest certainty, as St. Paul introduced above.

55Therefore Christ will ever make us sure and wake us up, that we may be sure of the day.

68 D. 10, 7K-si. On the second Sunday of Advent. W. n, ss-ss. 69

Certainly wait for the signs when they come. Although the signs are uncertain, there is no danger to those who believe them to be true, but there is danger to those who despise them. Therefore let us play the game of conscience and consider the above-mentioned signs to be the legitimate ones, so that we do not run with the spiritless ones. If we fail, we have failed; but if they fail, they shall fail.

56. he calls the Jews "this generation"; and here this saying clearly forces that the common speech is not true, that the Jews should all become Christians, and leads to the saying Joh. 10, 16: "There will be one shepherd and one sheepfold"; which is fulfilled, not when the Jews came to the Gentiles, but when the Gentiles came to the Jews and became Christians in the time of the apostles; as St. Augustine also interprets it many times. Augustinus interprets many times, also the words of Christ himself give, since he says Joh. 10, 16.: "I have other sheep, which are not of this fold; them also I must fetch, and they shall hear my voice, and shall become One Shepherd and One fold." Here you see clearly that he speaks of the Gentiles who have come to the Jewish sheepfold, therefore the saying has long been fulfilled. But here he says, "This generation shall not pass away until the end"; that is, Jews who crucified Christ must remain as a sign; and though many are converted, yet the generation and the kind must remain.

57 Some have also tried to explain how the heavens and the earth will pass away; they take the blind pagan, Aristotle, to help them, who must interpret Christ's words and say that the heavens and the earth will pass away not according to the essence but according to the form; they miss much that they say. If they understand that heaven and earth will be one thing, it would be right; but let the blind go. You should know that just as our corpses are changed according to their essence, and yet the same corpses are also made according to their essence, so the heavens and the earth will be melted by fire on the last day, along with all the elements and everything else that exists, and will become powder with the bodies of all people, so that nothing will be left but the dead.

And immediately thereafter all things shall be created anew in the most beautiful manner, and our bodies shall shine as the sun, and the sun shall be seven times brighter than it is now. 2 Peter 3:10, 13: "The day of the Lord is coming, in the which the heavens shall pass away with a great tempest, and the elements shall melt with fervent heat, and all things that are upon the earth shall be consumed: but new heavens, new earths, and things which he hath promised us, we wait for; wherein shall righteousness dwell." Sanct Paul 1 Cor. 3, 13. also testifies that the last day will be revealed in the fire. And Isa. 30, 26: "And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, when the Lord shall bind up the breach of his people, and heal their wounds." Item Is. 65, 17: "Behold, I create new heavens and new earths, and the former shall be remembered no more; but ye shall rejoice and leap for ever in them which I create." Therefore this perishing is not only according to form, but also according to essence; unless you would not call that decayed which becomes powder until it cannot be found nor seen, as the burned bodies become ashes and ruin.

(58) But where are our souls now, when all the places of the creature will be fire, and there will be no ground or space? Answer: Tell me, dear one, where are they now? or where are they when we are asleep? since they know nothing of what is happening on the outside of the body and all bodily creatures. Do you think that God is not able to keep the souls in his hand, so that they never become aware of how heaven and earth become powder? or do you think that he must have a bodily stable for this, like a shepherd to his sheep? It is enough that you know they are in God's hands and in no creature's shelter or room: if you do not know how this happens, do not be mistaken; for you have not yet learned what happens to you when you sleep or awake, and you can never know how close sleep or awake is to you, so that you may walk daily. How would you know this? It is said: "Father, in your

70 .io,si-8s. On the second Sunday of Advent. W. xi, ss-ss. 71

Hands I commend my spirit," it remains; however, heaven and earth will be new, and our bodies also, and will come to life again to eternal bliss, amen. If we knew how the souls would be kept, faith would be gone. But now we go and know not where, venturing upon God and into His hands, faith exists in its dignity.

III.

59 At the last, we must also see a little spiritual interpretation about this Gospel. The sun is Christ, the moon is the church, the stars are the Christians, the powers of the heavens are the prelates or planets in the church. Now, the bodily signs certainly signify how things have long since gone and are going in Christendom; for they follow according to the merit of sins, threatening and showing the punishment of the same.

60. That the sun loses its light is no doubt, it means that Christ does not shine in Christianity, that is, the gospel is not preached and the faith goes out, that there is no more worship; This happens and has happened through the teachings and works of men, and the pope sits in Christ's place in the church and shines like dirt in the lantern, he with his bishops, priests, monks; they are the ones who have darkened the sun for us and instead of the right worship of God have set up an idolatrous and potentious worship *) with plates, caps, clothes, whistles, ringing, chanting, sounding 2c. O darkness, O darkness!

From this it must follow that the moon also gives no light, that is, since faith was extinguished, love must also be extinguished, so that no more Christian works would be seen, no example would be found, since one would serve the other; but the people would only be led to idolatrous works and potteries, to establish masses, vigils, altars, chapels, chalices, bells and the jiggery-pokery. O darkness!

I interpret the fall of the stars as when a man is baptized and becomes a Christian, and then becomes a priest or a monk. Believe me, whoever wants to; whoever does not want to, let it be, I know what I say. I do not say,

*) Potzen or Nutzen means grimaces, larvae. D. Red.

that they will all be lost; God may well preserve in the fire whom he wills. But I say that whoever becomes a priest or monk in the name of accepting a blessed state, steps from the Christian faith into unbelief; for the fall of the stars does not mean gross cases, such as murder, fornication, theft, but the fall from faith. Monks and priests (where God is not particularly surprised) are certainly apostates and denying Christians because of their status, that there is no worse people on earth.

The Turks are also unbelievers; but in two respects they are better than these. First, that they have never been Christians or stars, nor have they departed from the faith. Secondly, they do not sin against the sacraments. But these people make of the mass a sacrifice and a good work, and do it daily and innumerably; which is yet the most abominable perversion that is shone upon by the sun. In short, whoever wants to become pious and blessed by works and spiritual state, steps away from faith and falls from heaven; for Christ's blood alone must make us pious and blessed. Therefore, when you see a star fall, know that it means to become priests, monks, nuns.

64. but that men faint for fear is the torment which the pope's saints and ruined stars have; for they do great things, and yet their conscience is never at peace, as all Scripture calls their nature toil and labor.

The roar of the winds and the rush of the waters are the worldly state, supreme and inferior; there is no ruler, no country at one with another, no faithfulness, no confidence among themselves, each directed to his own; so that there is also no punishment, no discipline, no fear on earth, and all the world goes free in eating, drinking, unchastity and in all lusts, so that it roars and roars.

66. the powers of the heavens are our planets, our spiritual squires and tyrants, pope, bishop and their companions, the high schools, who are so deeply seated in the worldly regiment, good, honor and pleasure with all certainty that they meant they were not planets, that is, errones; for planeta in Greek means a madman, who has no right

72 L. io. W.84. On the third Sunday of Advent. W. xi. ss-ioi. 73

The German people interpret this with a proverb and say: "The scholars, the perverse ones, that is, the spiritual regiment is like planets. The Germans interpret this with a proverb and say: The learned, the perverse, that is, the spiritual regiment is vain planets. But when the gospel dawns and shows them their virtue and colors them with their own color, that they are unlearned idols and seducers of souls, they want to get angry, move and make a constellation, get together, want to protect it with cops and paper, threaten a great deluge; but it will and will not help them: the day dawns, it will not be thrown under the bushel as if it were a wax light.

The likeness of the fig tree looks at me as if it were the holy scripture, which until now has lain under the bench, which has sprouted, has gained leaves, that is, its word that breaks forth. For in twelve hundred years it is

not so far out, the languages also not so known been. But there is no doubt in my mind that the Scriptures are a fig tree, as this is easily proven. For these are the fig leaves where Adam and Eve covered themselves with; for the Scripture always needs the old Adam to adorn himself with it. So the book must come out, the leaves must green, and it does not help that the planets move much around it; but the summer is not far away, God wanted the fruits to follow the leaves, too. I worry that it will only remain with the leaves, because we talk a lot about the right faith, but do nothing.

That is enough of the interpretation. Whoever wants to go further has cause and beginning to strive with this. But the planets shall believe none of these with their rottenness, that ever the scripture remains true, which gives them great certainty and contempt in all God's words, works and signs.

3.Sunday; Matth. 11, 2-10

On the third Sunday of Advent.

Matth. 11, 2-10.

And when John heard the works of Christ in prison, he sent two of his disciples, saying, Art thou he that should come, or shall we wait for another? Jesus answered and said unto them: Go and tell John again what you see and hear; the blind see, and the lame walk; the lepers are cleansed, and the deaf hear; the dead are raised up, and the poor have the gospel preached to them. And blessed is he who does not take offense at me. As they went, Jesus began to speak to the people of John, "What did you go out into the wilderness to see? Did you want to see a reed that the wind weaves to and fro? Or what went ye out to see? would ye see a man clothed in soft raiment? Behold, they that wear soft garments are in the houses of kings. Or what went ye out to see? would ye see a prophet? Yea, I say unto you, he also is more than a prophet. For this is he, of whom it is written, Behold, I send my angel before thee, which shall prepare thy way before thee.

I.

The most that I find about this gospel is that whether St. John did not know that Jesus was the true Christ? although it is an unnecessary question, since not much was involved. St. Ambrose thinks that he did not ask out of ignorance or doubt, but out of Christian opinion. Jerome and Gregory

write that he asked whether he should also be his forerunner in hell; which opinion has least reason; for the text speaks clearly: "Are you the one who is to come, or shall we wait for someone else? Which waiting, according to the words, of his future on earth, refers to the Jewish people; otherwise he should say, Or are they waiting for thee in hell? Also because Christ

74 p. io, 84-87. on the third Sunday of Advent. W. xi, M-104. 75

When John answers that he has come by his works, it is certain that John asked about the bodily future, because Christ himself understands and answers it. Although I do not deny that Christ also went to hell, as we pray in faith.

2 It is certain that John knew that Jesus was coming, for he had baptized him and testified that he was the Lamb of God who took away the sin of the world; he had also seen the Holy Spirit come upon him in the form of a dove and had heard the voice from heaven: "This is my beloved Son, in whom I am well pleased," Marc. 1:11; as all four evangelists abundantly write. Why then did he ask this question? Answer: Of course, it was not done without a necessary reason. First, it is certain that John asked the question for the sake of his disciples, for they did not yet hold Christ as he was to be held. And John did not come to draw the disciples and the people to himself, but to prepare the way for Christ, and to lead everyone to Christ and make them his subjects.

Now John's disciples had heard many glorious testimonies about Christ from him, how he was the Lamb of God and the Son of God, and how Christ should become great, but he should become small. His disciples and the people did not yet believe all this, or could not understand it; but they themselves and everyone thought much of John himself, and not of Christ; therefore they clung hard to John, so also that they were jealous for his sake, and became unwilling of Christ, when they saw that he also baptized and received disciples, and drew the people to himself, and complained of the same John, when they were afraid that their master would become smaller; as John Cap. 3, 26.

(4) They were moved to such delusion by these two causes. The first, that Christ was not yet called among the people, except by John alone; neither had he yet done a sign, and was no one in reputation except John alone; therefore it was strange to them that he should point them and everyone from himself to another, when there was none.

because he himself had a name and reputation. The other was that Christ walked along so poorly and simple, the son of a poor carpenter and a poor widow, not of the priesthood or the learned, but a layman and a common craftsman; he had never learned anything, had been brought up in carpentry like another layman; that such a high and glorious testimony of John and the poor layman and craftsman Jesus did not rhyme at all. Therefore, even though they believed John was telling the truth, they thought, "Perhaps it will be another than this Jesus," and waited for one who trotted along as a highly learned chief priest or powerful king. And John could not lift them out of such delusion with his words; they clung to him and held JEsum much lower, but still waited for the glorious entrance of the great man, of whom John said; and if it should ever be JEsus, he would have to present himself differently, saddle the stallion and put on the spurs, and burst in as a lord and king of Israel, as the kings of old had done: as long as he did not do this, they wanted to stay with John.

5. But when Jesus began to marvel, and to cry out, John thought that he would now turn his disciples away from him, and bring them to Christ, lest after his death they should set up a hereditary sect, and become Knights of St. John, but should all cleave to Christ, and become Christians; and sent them away, that they should henceforth learn, not by his testimony only, but by Christ's words and works themselves, that he was the right man, of whom John had said; For his works and entrance were not to be waited for with drums and trumpets and such like worldly trappings, but in spiritual power and grace, that the pavements and carpets might not be mounted and trodden upon, but that the dead might live, the blind see, the deaf hear, and all manner of evil, both bodily and spiritual, might be cast out. This was to be the splendor and entrance of this king, whose deeds all the kings, all the scholars and all the rich of the whole world could not do the least. This is what the text wants.

76 L. io. 87-89. on the third Sunday of Advent. W. n. 104-103. 77

But when John heard the works of Christ in prison, he sent two of his disciples, saying, Art thou he that should come, or shall we wait for another?

6 As if he were to say to his disciples, "You hear his works, I who have never done any, nor anyone before him; now go yourself and ask him whether he is he or not? now put away the crude earthly delusion that you think he will ride in on stallions and cuirasses; he begins to become great, I must now become smaller; my nature must cease and his must begin; you must leave me and now cling to him.

7 But how needful it was that he should turn his disciples away from himself unto Christ is easily seen; for what would they have gained by following John's holiness a thousand times, and not having attained to Christ? Apart from Christ there is neither help nor counsel, however holy men may be. Just as now. What good is it for monks and nuns to keep and follow the Rule of St. Benedict, St. Bernard, St. Francis, St. Dominic, St. Augustine, if they do not take hold of the one Christ alone and leave their John? All Benedictines, Carthusians, Barefooters, Preachers, Augustinians, Carmelites, all monks and nuns are certainly lost, and only the Christians are blessed: what is not Christian, even John the Baptist does not help, who is the greatest saint of all, as the Lord says.

(8) But John is gentle with them, tolerating their weak faith until they become strong; not rejecting them because they do not believe him so firmly. So must consciences be treated, which are imprisoned in the examples and rules of holy men apart from Christ, until they are brought out.

II.

JEsus answered and said unto them: Go ye, and tell John again those things which ye see and hear: The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is he who does not take offense at me.

(9) Christ also answered John for the disciples' sake. He answered in two ways: first, with works; second, with words. He did the same in John 10:24, 25, when the Jews surrounded Him in the temple and asked, "If you are Christ, tell us." But He directed them to the works, saying, "I preach unto you, and ye believe not: the works that I do in My Father's name bear witness of Me." Item v. 38: "If ye will not believe Me, believe ye the works." So also here, he first shows them the works, then also the words, when he says, "Blessed is he who does not take offense at me." With which words he not only confesses that he is, but also warns against offense: "If he were not, he would not be blessed who did not take offense at him. For all saints can be respected, Christ alone cannot be respected; no saint helps, Christ alone helps.

010 But the answer by works is more certain. First, because neither John nor any man had done such works before; and second, because they were spoken of before in the prophets. Therefore, when they saw that it was as the prophets had said, they could and should be sure. For thus Isaias Cap. 61, 1. 2. said of it: "The Spirit of the Lord is upon me, therefore he hath anointed me to preach the gospel; to the poor he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and vision to the blind; to preach the acceptable year of the Lord." In saying, "He hath anointed me," he understands that he is Christ, and Christ shall do such things; and he that doeth such things shall be Christ. For Christ in Greek is Messiah in Hebrew, unctus in Latin, and anointed in German. Kings and priests are anointed to the kingdom and priesthood. But this anointed king and priest, says Isaiah here, should be anointed by God Himself, not with temporal oil, but with the Holy Spirit who rests on him; when he says here: "The Spirit of the Lord rests on me"; therefore and this is my anointing, so that He has anointed me. This is how he preaches the gospel and gives sight to the blind,

78 L10, 89-91. on the third Sunday of Advent. W. xi, 108-110. 79

heals all kinds of sickness and preaches the pleasant year, the time of grace 2c. Item Is. 35, 4. 5. 6.: "Behold, our God Himself will come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped; then shall the lame leap as a hart, and the tongue of the dumb be loosed" 2c. Now if they held the Scriptures against these works, and the works against the Scriptures, they could see John's testimony in Christ, that he must be the right man. And Lucas Cap. 7, 21. writes that at the hour when John's disciples asked him, Christ healed many of their sicknesses and plagues and spirits, and gave sight to many who were blind.

(11) But we must take to heart the faithful example, that Christ refers to his works, and will make the tree known by its fruits; so that he has come before all false teachers, pope, bishop, priests, and monks, who should be in the future, and come under his name, saying, We are Christians; just as the pope boasts that he is Christ's governor. For here we have this: where works are not, there is not Christ. Christ is a living, active, fruitful being, which does not rest, it works without ceasing where it is. Therefore, the bishops and teachers who do not lead Christ's work, we should keep and avoid like wolves.

012 And they say, Yea, it is not needful that any man should do these works of Christ: how can all the saints make the blind to see, the lame to walk, and other miracles like unto Christ? Answer: Christ also did other works, such as patience, love, peace, sedan chair, and the like, which every man ought to do. Do these, and we shall know Christ also by his works.

But here they say: Christ says Matth. 23, 2. 3.: "The scribes and Pharisees sit on the seat of Moses, what they tell you to keep, keep and do; but do not do according to their works: for they say, and do not" 2c. Here Christ commanded that one should look at the doctrine, not the life. Answer: What do I hear? Have you now become Pharisees and gleaners?

and confess it yourselves? if we said it of you, you should be angry. Well then, if you are these gleamers and accept these words, you must also suffer all the other words that Christ says against the Pharisees. But because they protect themselves with this saying of Christ and shut the mouths of the simple, we want to look at it harshly, because the murderers of Christ in the Costnitz Concilium also attacked John Huss with it, and think that they have freedom of their tyranny in it, that no one should contradict their teaching.

14 Therefore it is to be noted that teaching is also a work, even the most noble work of Christ; for here among his works he also tells that the gospel is preached to the poor. Therefore, just as tyrants are to be recognized by their works, so also by their teaching. Where Christ is, there the gospel is certainly preached; where it is not preached, there Christ is not.

(15) That we may now allow our Pharisees to keep not their life, but their doctrine: let them teach, and we will gladly spare their lives. But now they are much worse than the Pharisees, who taught the doctrine of Moses, even though they did not; but our idols are idols, there is neither doing nor leaving, neither living nor teaching: they sit on Christ's throne and teach their own lies, keep silent about the gospel; therefore this saying of Christ cannot protect them, they must be wolves and murderers, as Christ calls them Joh. 10, 1.

So Christ wants them to listen to the Pharisees, but no further than in Mosi's chair, that is, when they teach Mosi's law, God's commandment; for in the same place where he forbids to do according to their works, he also counts their doctrine among their works and says: "They bind together heavy and unbearable burdens, and lay them on men's necks, and will not stir them with a finger," Matt. 23:4. 23:4. Behold, their unbearable doctrine also he will have forbidden first of all among their works, as the noblest. That finally the opinion of this saying is this: All that they say from Moses, that keep and do; but what else they teach and do, that do not keep. Rather

80 D. 10.91-94. On the third Sunday of Advent. W. XI. 110-113. 81

We only hear our Pharisees in Christ's chair when they preach the gospel to the poor, and do not hear or keep what they otherwise teach and do.

(17) Thus you see how finely the uncouth papists have made this saying the basis of their doctrine, falsehood and violence, when no saying is stronger against them and more highly condemns their doctrine. For Christ's words stand clear and firm: "Do not do according to their works." But their doctrine is their work, and not of GOD; they are a people raised up only to lie and to forge Scripture. Even where life is not good, it is still strange that one should preach rightly; he must always preach against himself, which he hardly does without additions and secondary doctrines. And Summa Summarum: whoever does not preach the gospel, you must know that he is not sitting on the throne of Moses or Christ; therefore you must not do according to his words or works, but flee after the manner of Christ's sheep, John 10:4, 5: "My sheep hear my voice, but they do not hear the voice of strangers, but flee from them." But if you want to know what their chair is called, listen to David, Ps. 1:1: "Blessed is the man who does not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the chair of scoffers," and Ps. 94:20: "Will you also be a companion of the chair of wickedness, which invents burdens with statutes?"

(18) What is this that he says, "The poor have the gospel preached to them"? Is it not also preached to the rich and to all the world? Or how is the gospel such a great thing that it is said to be such a great benefit, since so many people are hostile to it? Here we must know what the gospel is, otherwise we could not understand this place. Therefore it is to be noted well and diligently that God has sent two kinds of words or sermons into the world from the beginning, law and gospel. You must distinguish and recognize these two sermons, for I tell you that apart from the Scriptures there has not yet been written a book, nor is there one by a saint, in which these two sermons have been dealt with in a different way, since there is great power in knowing them.

(19) The Law is the word in which God teaches us and commands us what to do and what not to do; these are the Ten Commandments. Now where nature alone is without God's grace, the law is impossible to keep, for the reason that man, after Adam's fall in paradise, is corrupt and has a vain evil desire to sin, and cannot from the bottom of his heart be in favor of the law; as we experience all this in ourselves. For there is no one who would not rather that there were no law; and everyone finds and feels in himself that it is hard to be pious and do well, and easy to be wicked and do evil. And such heaviness or unwillingness to do good makes us not keep God's law; for what is kept with unwillingness, heaviness and unwillingness is equal before God as not being kept; and thus the law of God overcomes us by our own experience that we are naturally wicked, disobedient, and lovers of sins and enemies of God's laws.

20 From all these must now follow one of the two, presumption or despair. Presumption follows when a man takes the law before him to perform with works, almost practicing to do as the words say. He serves God, does not swear, honors father and mother, does not kill, does not commit adultery, and the like. But he is not aware of his heart, he does not see what kind of opinion he lives so well, covers the old mischief in his heart with such a beautiful life. For if he really looked at himself in his heart, he would find how he does all this with unwillingness and compulsion, that he is afraid of hell, or seeks heaven, when he does not also seek much less, namely, honor, good, health, and fear of disgrace, or harm, or plagues. Recently, he would have to confess that he would rather live differently, if the consequence of that life did not keep him away; for he would not do it merely for the sake of the law. But because he is not aware of such an evil reason, he goes along safely, looks at the works alone, not into the heart; he misses that he is keeping God's law well, and thus Moses' face remains covered before him, that is, he does not recognize the law's opinion, namely, that it wants to be filled with a happy, free, joyful will.

82 L. 10, 94-ss. On the third Sunday of Advent. W. n, ns-iis. 83

21 As if you ask an unchaste person why he does the work, he cannot answer other than for the pleasure he takes in the work, for he does it neither for reward nor punishment, thinking to gain nothing by it, nor to escape any evil by it. The law also wants such pleasure in us, so that if you ask a chaste man why he is chaste, he should say, "Not for the sake of heaven and hell, not for the sake of honor, but for the sake of this alone, so that it may please me and please me heartily, even if it were not commanded. Behold, such a heart loves God's law and does it with pleasure. Such men love God and righteousness, fearing and hating nothing but unrighteousness; but no man is so disposed by nature. But such love reward and enjoyment, fear and hate punishment and chastisement; therefore they also hate God and justice, love themselves and unrighteousness: these are hypocrites, glibners. False, liars and vain. All men are of this kind except grace, but first the works saints. That is why the Scripture says and concludes: "All men are liars," Ps. 116:11, and again Ps. 39:6: "All men are vain," and Ps. 14:3: "There is none that doeth good among the sons of men.

22. But despair follows when man becomes aware of his reason and realizes that it is impossible for him to love God's law, because he finds nothing good in himself, but only hatred for good and desire for evil. Then he recognizes that with works the law may not be done enough, therefore he despairs of the works and does not pay attention to them. He should have love, but he does not find it and cannot have it from himself. There must then be a poor, miserable, humiliated spirit, whom his conscience presses and distresses through the law, commands and demands, that he has not a penny to pay. To these men the law alone is useful, for it was given to work such knowledge and humility; that is its real work. These understand finely the work of hypocrites and false saints, that it is vain lying and deceit. In this place was David when he spoke Ps. 116,

11: "I said in my trembling, All men are liars."

Therefore St. Paul calls the law a law of death, Rom. 7, 10, 13, and a power of sin, 1 Cor. 15, 56; and 2 Cor. 3, 6, he says: "The letter killeth, but the Spirit maketh alive." All this is said: When the law and nature meet and know each other, the conscience and sin are found first; then man sees how deeply evil he is in his heart, how great his sins are, even in that which he had previously thought to be good works and not sin. Then he must judge for himself that he is nothing but a child of death, wrath and hell; then there is trembling and fright, all presumption falls away, fear and despondency come in; then man is crushed, ruined and in all things quite humble. Because the law alone works all this, St. Paul says that it is a law of death and a letter that kills, and a law that strengthens sin and works wrath, Rom. 7:13. For it neither gives nor helps, only demands and drives, and thus shows us our misery and destruction.

The other word of God is not law or commandment, nor does it require anything of us; but when this has been done by the first word of the law, and the wretched affliction and poverty of the heart has been brought to pass, then He comes and offers His sweet, living word, and promises, pledges and undertakes to give grace and help, so that we may come out of such affliction, and that all sin may not only be forgiven, but also be blotted out, and that love and desire may be given to fulfill the law.

(25) Behold, such divine assurance of his grace and forgiveness of sin is actually called "gospel. And I say again and again that you do not understand gospel in any other way than divine promise of his grace and forgiveness of sin. For this is why up to now St. Paul's epistles have not been understood and are impossible to understand, because they do not know what is actually called law and gospel. For they consider Christ to be a lawgiver and the gospel to be the teaching of new laws;

84 10 .96-ss. On the third Sunday of Advent. W. n. 85

This is nothing else than closing the gospel and hiding everything.

26 For "gospel" is Greek, and in German it means a joyful message, because therein is proclaimed the wholesome doctrine of life from divine promise, and grace and forgiveness of sin is offered. Therefore, the gospel does not require work, for it is not law, but faith alone, for it is a mere promise and offer of divine grace. Whoever believes in it receives grace and the Holy Spirit, and the heart is glad and rejoices in God, and then does the law voluntarily for nothing, without fear of punishment and without seeking reward, because it has had its fill of God's grace and has had enough of the law.

27 All these promises have been made to Christ from the beginning of the world, so that God does not promise such grace to anyone except in Christ and through Christ. Christ is the messenger of divine promises to the whole world; therefore he also came and sent them out into all the world through the gospel, but before that he always proclaimed them through the prophets. Therefore it is nothing that anyone, like the Jews, would wait for divine promise apart from Christ. Everything has been drawn and decided in Christ; whoever does not hear Him does not hear the promise of God. For just as he knows no law apart from the Law of Moses and the Scriptures of the prophets, so he gives no promise apart from Christ alone.

28. But would you say: Are there many laws in the gospels and epistles of Paul, and many promises of God in the books of Moses and the prophets? Answer: There is not a book in the Bible in which they are not both of them; God has placed them all together, both law and promise; for He teaches by the law what to do, and by the promise where to take it.

29. That the New Testament is called the Gospel before other books is because it was written after Christ's future, who fulfilled the divine promise, brought it and spread it publicly through oral preaching, which was previously hidden in the Scriptures. Therefore

Stay on this distinction, and whichever book you find, whether Old or New Testament, read it with such a distinction that you notice: where there are promises, the same book is a gospel book; where there are commandments, it is a law book. But because in the New Testament the promises are in clusters, and in the Old Testament the laws are in clusters, it is called a gospel book, and the other, a law book.

(30) Now we return to the text, "The poor have the gospel preached to them. From the above it is easy to understand that among all the works of Christ there is none greater than that the gospel is preached to the poor, because it is nothing else than this: "To the poor is proclaimed the divine promise of all grace, comfort, offered and presented in Christ and through Christ, that whoever believes shall have all sins forgiven, the law fulfilled, the conscience redeemed, and finally eternal life given. What could a poor, miserable heart and troubled conscience hear that is more joyful? How could a heart become more defiant and courageous than from such comforting, rich words and promises? Sin, death, hell, the world, the devil, and all evil are despised when a poor heart receives and believes such comforts of divine promise; to make the blind see and to raise the dead is a poor thing compared to preaching the gospel to the poor; therefore, last of all, it is the greatest and best of these works.

But this is to be noted, that he saith, The gospel is not preached but unto the poor only: that he might mean, without doubt, that it is a preaching for the poor only: for it is ever preached unto the whole world. And Marc. 16, 15. he says: "Go into all the world and preach the gospel to every creature." These poor are certainly not the beggars and the poor in body, but the poor in spirit, that is, those who do not desire nor love goods; rather, they are the brokenhearted poor who, through the anguish of their consciences, desire and long for help and comfort so much that they desire neither temporal goods nor honor.

86 L. 10. p. 8-100. on the third Sunday of Advent. W. xi. us-isi. 87

would like. There is real spiritual poverty; these are the ones to whom such preaching is even and tastes into the heart; to them it is as if they were redeemed from hell and from death.

32 For this reason, though the gospel is heard by all the world, it is not accepted except by the poor. About this, it can also be preached and proclaimed before the whole world, as it is a sermon only for the poor and no rich man can grasp it. Whoever wants to grasp it must first become poor. Just as Christ says in Matth. 9, 13 that he did not come to call but only sinners, even though he called all the world. But his call was of this kind, that he should be accepted only by sinners, and that all should become sinners whom he called; which they would not do. So also they should all become poor who heard the gospel, that they might be able; but they would not. Therefore it remained only with the poor. So also the grace of God was preached before all the world to the humble, that they all might become humble; but they would not.

(33) Now you see who the greatest enemies of the gospel are, namely, the saints of works, who presume, as was said above; for with them the gospel cannot be at all one. They want to be rich in works, so the gospel wants them to be poor; so they do not give way, so the gospel cannot give way either, it is God's imperishable word. Thus they run upon one another, and thrust themselves; as Christ saith Matt. 21:44, "Whosoever shall fall upon this stone shall be broken: but upon whomsoever it shall fall, it shall pound him to powder." Again, they condemn the gospel for error and heresy; and, as we see daily and have seen from the beginning of the world, there is no peace, no grace, no atonement between the gospel and the works saints. But under this Christ must allow himself to be crucified; for he and his own must be stuck in this jam, between the gospel and the works, and is thus crushed and ground, like the wheat between the two millstones. The lower stone is the quiet, peaceful and immobile gospel; the upper, the works and their masters, who rage and rage.

(34) With all this he powerfully meets their carnal and earthly mind, which they had of Christ's future. They thought that the great King, of whom John preached so highly that he was not worthy to unloose his shoes, would come with such splendor that everything would be gold and precious ornaments, and the streets would be paved with pearls and silk. Since they carried their eyes so high and waited for such splendor, Christ pulled them down and held before them the blind, the lame, the deaf, the dead, the mute, the poor, and only everything that is most repugnant to such splendor, and can be found in such a form that no one sought such a hospital servant, let alone such a king, that the great man John is not worthy to untie even his shoes. As if he should now say to them, "Let your high countenance depart; look not at my person and form, but at the works that I do. Worldly rulers, because they rule by force, must have around them rich, high, healthy, strong, clever, skillful people, with whom they must deal, and have need of them; for without such people their kingdom cannot stand: therefore they cannot wait for the blind, the lame, the deaf, the dumb, the dead, the lepers, and the poor. But my kingdom, because it does not seek benefit from others, but only gives benefit, and has enough in itself and needs no one: therefore I cannot suffer for myself those who already have enough, who are healthy, rich, strong, pure, alive, pious and skilled in all things; for to such I am of no use, they can have nothing from me, yes, they would be a disgrace to me, because it would be considered that I need them and have pleasure from them, as the rulers of the world have from their subjects. That is why I have to position myself differently, and keep to those who can enjoy mine, have to deal with the blind, the lame, the mute and all kinds of infirm. This is demanded by the nature and character of my kingdom; therefore I must also keep myself so that such people can be around me.

35 Then comes the word, "Blessed is he who does not take offense at me. Why is this? Because the two seemed so far apart: Christ's contemptuous

88 L- ro, 100-103. on the third Sunday of Advent. W. xi, 121-124. 89

The two were not able to be rhymed together by nature. Nature could not rhyme the two together. Now all the Scriptures stood on Christ, and were dangerous to be lacking; so nature said, "Should this be the Christ of whom all the Scriptures say? Should he be the one of whom John does not think himself worthy to unloose his shoes, if I hardly think him worthy to wipe my shoes? Therefore, truly, there is great grace not to be offended in Christ; and there is no more counsel or help here, but to look at the works and hold them against the Scriptures; otherwise it is not possible to avoid the offense. The form, the shape, the gestures are too low and too contemptible.

36 But notice here that there are two kinds of vexation. An offense of doctrine, and an offense of life: the two offenses are well to be noted. The trouble of doctrine is when one believes, teaches, or holds differently of Christ than is to be believed, taught, and held; as here the Jews held and taught differently of Christ than He was, providing themselves with a worldly king. The Scriptures deal most with this trouble, which Christ and Paul also always deal with, and which no one else seems to remember. And notice that Christ and Paul speak of such trouble.

37 Not for nothing do I urge you to notice this. For under the pope's rule, this agitation has been completely silenced, and now neither priests nor monks know how to speak of agitation, for what is public sin and evil living, which the Scriptures do not call agitation, but they interpret and force the word to that effect. Again, the whole being which they lead as the best, and all their doctrine, that they may think to help the world, they regard not as vexation, but as vain improvement; though they are vile vexations, such as never were under the sun. For they teach the people to regard the mass as a sacrifice and a work; item, to become godly by works, to atone for sin, and to be saved; all of which is nothing poorer than to reject Christ and destroy the faith.

So now the world is full of trouble up to heaven, that it is terrible to think.

For now no one seeks Christ in poverty, blindness, death, 2c. but all want to go to heaven by another way, and yet must miss.

(39) The vexation of life is when one sees and learns from another a publicly evil work. But the trouble is impossible to avoid, since we must be among the evil life, and is not so dangerous; for each one recognizes that it is evil, and is not deceived, but courageously follows the recognized evil, there is no glitter nor appearance. But that evil is the most beautiful service, the finest works, the most honorable life, which is impossible for reason to reprove or recognize; only faith recognizes through the spirit that it is wrong. Christ warns against anger when he says Matth. 18, 6: "Whoever angers one of the least of these who believes in me, it would be better for him if a millstone were hung around his neck and lowered into the sea, where it is deepest."

40 Therefore see to it that he who does not preach Christ to you, or preaches him otherwise, than he who deals with the blind, the lame, the dead, and the poor, as this gospel instructs, flee him as the devil himself; for he teaches you to be foolish and to be angry with Christ, as the pope, the monks, and the high schools are now doing. Which all beings are so full of trouble from the top of the head to the heel, from the skin to the marrow, that the snow is hardly water; and cannot exist without vain trouble, since trouble is their nature and their very being. Therefore, to want to reform monasteries and high schools and yet preserve their essence is just as much as to squeeze the water out of the snow and yet preserve the snow. But what is preaching Christ among the blind and the poor, we will see at the end of the text.

III.

As they went, Jesus began to say to the people of John, "Why did you go out into the desert to see? Did you go out to see a reed that the wind blows to and fro? Or what did you go out to see? Did you want to see a man in soft clothes? Behold, those who wear soft garments, find

90 D. 10, 10S-10S. On the third Sunday of Advent. W. Ll. 124-126. 91

in the kings' houses. Or, what did you go out to see? Did you want to see a prophet? Yes, I tell you, who is also more than a prophet.

41 Because Christ thus commends John, that he is not a reed, nor softly clothed, and more than a prophet, he sufficiently intimates, by these blunt words, that the people were of opinion that John was a reed, softly clothed, and a prophet. Therefore we must see what he means by this, and why he punishes and rejects such their opinion. It is sufficiently said that John was to show Christ, so that they would not be offended by Christ's humble future.

42. Now because the power was that they should receive John's testimony and know Christ, he praises John first of all for the constancy of it, thus meeting their unstable opinion, because they did not believe John's testimony; as if he should say: You have heard John's testimony about me; now you do not cling to it, you are angry with me, and your heart is still going back and forth, waiting for someone other than me; yet you do not know which one, when or where; and so your heart is like a reed that the wind blows back and forth; you are not sure of anything; you want to hear something other than from me. Do you now think that John should also turn his testimony away from me like this, and throw your thoughts to the wind, saying of another whom you like to hear? Not so, John does not waver, neither does his testimony, he does not follow your wavering delusion; but you must cling your wavering to his testimony, and thus remain on me, thinking of no other.

43 And the second time he praised him for the hardness of his garments, as if to say, "Perhaps you will believe him that I am according to character, but you are waiting for him to say something else about me that is soft and that you will gladly hear. It is also hard and sharp that I come so poor and despised; you want me to break in with pomp and tornir? If John said that about me, he would not be so rough and harsh. But think not of this; he that shall preach of me must preach no other way, but as I do.

John does; nothing comes of it, no other form and manner do I lead; but they that teach otherwise, they flatter, and are in kings' houses, not in the wilderness; they are rich and respected before men; these are doctrines of men, which teach of themselves, not of me.

44 Thirdly, he commends him for the worthiness of his ministry, that he is not only a prophet, but more than a prophet; as if to say, Your flying, blowing thoughts take him for a prophet, and for him that speaketh of Christ in the future, as the other prophets have done; that ye may once more stretch forth your hearts unto another time, wherein ye wait for Christ, according to the testimony of John, that ye receive not me: but I say unto you, your thoughts are false. For as he forbid that ye should be as a reed blowing, and wait for any other person than me, neither suffer ye to wait on me for any other gift than mine: so also he forbid that ye should wait for no other time: but his testimony meeteth this person, these gifts, and this time, meeteth your slippery thoughts in all places, and bindeth you fast unto me.

45 If then ye would do him justice, ye must badly follow his testimony, and believe that this is the person, the gifts, the time, which ye must accept, and leave off your delusion, and the waiting for another person, gifts, and time. For it is determined that he is not a blowing reed, not a soft robe man, and before that not a prophet of times to come, but a messenger of things present. He will not write, like the other prophets; but he will show and proclaim orally, whom all the prophets have described, as follows:

For this is he of whom it is written, Behold, I send my angel before thee, which shall prepare thy way before thee.

46 What is this said, but this: You must not wait for another, nor for my other gift, nor for another time; here I am present, of whom John speaks. For he is not a prophet, but a messenger; and not a messenger only, which is sent from him that hath the power.

92 L. ro, ros-107. on the third Sunday of Advent. W. xi, 126-122. 93

He who remains at home, but who comes before the face of his Lord and brings the Lord with him, so that it is one time, the time of the messenger and the time of the Lord. Therefore, if you do not receive him as such a messenger, but make of him a prophet, who alone proclaims the future of the Lord, as the other prophets have done, you fail me and this Scripture, and all things.

47 Here we see that Christ is most concerned that they take John for a messenger and not for a prophet, for to this he refers to Scripture and the saying of Malachi, Cap. 3, 1, which he does not do for the other two things, the person and the giver. For this is still the error of the Jews today, that they wait for another time. And if at that time they had believed that the time was at hand, and had let John be a messenger and not a prophet, it would have been easy for them to have been advised of the matter, because of the person and the giver; since in the end they had to accept the person, at the very least according to the time that had elapsed; since there should be no other time than the days of John, the messenger and the one who prepared the way for his Lord. But now they let go of the time and look to another time, it is much less possible that they will keep the person and the gift; but remain reedless and soft-hearted, as long as they consider John to be a prophet and not a messenger.

(48) We must be accustomed to the Scriptures that angelus, which we call an angel, is actually said as much as a messenger: not a messenger who carries letters; but who is sent to advertise the message orally. So this name is common in Scripture to all God's messengers, in heaven and earth; be they holy angels in heaven, or prophets, or apostles on earth. For thus Malachi Cap. 2, 7. of the priesthood: "The lips of the priest keep knowledge, and out of his mouth shall one seek the law of God; for he is an angel of the Lord of hosts"; and Hag. 1, 13.: "Haggai, the angel of the Lord, spoke among the angels of the Lord"; item Luc. 9, 52.: "Jesus sent angels before his face into a village of the Samaritans." So they are all God's angels and messengers,

who proclaim his word. Therefore also "gospel" comes, which is called a good message. The heavenly spirits are especially called angels, because they are the highest and noblest messengers of God.

(49) So John also is an angel or messenger of the mouth, but not only such a messenger, but also one who prepares the way before the face of the Lord, so that the Lord himself follows him on foot, which no prophet has ever done. Therefore he is more than a prophet, that is, an angel or messenger and forerunner, that in his time the Lord of all prophets himself comes with him.

50 And to prepare is here to make ready the way, that out of the way may be put that which may hinder the way of the Lord; even as yet a lord's servant before his lord's face put aside wood, stones, people, and all that stood in the way. But what was in the way of Christ that John should put aside? Sin, no doubt, but rather the good works of the trustworthy saints, that is, he was to make it known to everyone that all men's works and beings are sin and ruin, and that they are in need of Christ's grace. He who knows this and recognizes it thoroughly is humbled in himself and has finely prepared the way for Christ; we will go on about this in the gospel to come. Now is the time to make this gospel useful to us.

IV.

(51) Now as we have said in the other gospels that we should take the two teachings from it: to believe and to love, or to receive and to do good works, so we should also do here, praising faith and practicing love: faith receives the good works of Christ, love does good works to the neighbor.

First, our faith is strengthened and improved by the fact that Christ is presented to us in his own natural works. That he deals only with the blind, the deaf, the lame, the lepers, the dead, and the poor, is love and kindness to all who are poor and miserable.

94 2 . 10. 107-iyg. On the third Sunday of Advent. W. xi. 129-132. 95

and frail consciences. Now here is the need of the faith that builds on this gospel and relies on it, do not doubt that Christ is as this gospel models him, and do not think anything else of him, do not let anything else be persuaded of him, so he certainly has him as he believes and as this gospel says of him. For as you believe, so you have. And blessed is he who does not take offense at him here.

Here now beware of trouble with all diligence. Who are they that vex thee here? All those who teach you and do not believe; who make Christ a lawgiver and judge for you, and do not let him remain a true helper and comforter for you; who make you afraid to act with works before God and against God, thereby atoning for your sin and acquiring grace. These are the teachings of the pope, priests, monks, high schools, who open your mouth with their masses and worship, and lead you to another Christ and take away this righteous Christ from you. For if you want to believe rightly and attain Christ truly, you must drop all works, so that you may act against God and before God; they are vain aversions that lead you away from Christ and from God. No work is valid before God except Christ's own works, which you must leave to act for you against God, and you must do no other work before Him, except to believe that Christ does His works for you and sets them against God; so that your faith may remain pure, do nothing, but keep still, let yourself be well done, and receive Christ's work and let Christ exercise His love toward you. You must be blind, lame, deaf, dead, leprous and poor, or you will be offended at Christ. The gospel does not lie to you, which allows Christ to see and do good only among such poor.

54 Behold, to know and receive Christ aright is to believe aright. Now those who want to do enough and become godly by their works lack this present Christ and wait for another, or believe that he should do otherwise, that he should come first and accept their work and judge them godly; they are lost forever, like the Jews; there is no help for them.

55 Secondly, he teaches us how to do works properly and shows us what good works are. All other works, except faith, we are to direct toward our neighbor. For God does not require us to do any work for Him, but only faith through Christ, in which He is sufficient; thus we give Him His glory, as He who is gracious, merciful, wise, good, true, and the like. After this think no more, but do unto thy neighbor as Christ did unto thee, and let all thy works be directed with all thy life unto thy neighbor. Seek to help the poor, the sick and all infirm, and let them enjoy your life's exercise, whoever needs you, as much as you can, with body, goods and honor; and whoever reproaches you with other good works, avoid him like the wolf and the devil, because he wants to put a nuisance in your way, as David says in Psalm 142:4: "They put a nuisance in my way.

(56) But this is what the perverse people of the papists do, who, with their worship, abolish such Christian work, and teach people only to serve God and not to serve men; they establish monasteries, masses, vigils, become spiritual, do this and that; the wretched blind people call the worship they have chosen. But know that "serving God" is nothing else than serving your neighbor and doing good with love, be it child, wife, servant, enemy, friend, without any difference, who may be yours, in body and soul, and where you can help, bodily and spiritually; that is service and good works. Ah, Lord God, how we fools go about in the world, indulging in such works, and yet we are superfluous to all ends in which we might practice them; no one seeks nor presses for them. But look at your life: if you do not find yourself among the poor and needy, as the gospel tells you, know that your faith is not yet righteous, and you have certainly not yet tasted Christ's good deed and work in you.

57. Dam behold, what a great word this is: "Blessed is he who does not take offense at me." In both these things we are offended. In the faith that we choose other ways to be godly than through Christ, and walk blindly.

96 D. 10, 10S-111. on the fourth.Sunday of Advent. W. XI. 132-134. 97

We do not recognize Christ. In love we also get angry that we do not respect the poor and needy, do not look at them, and yet think that we want to do enough for faith with other works. And so we fall into the judgment of Christ, Matt. 25:42: "I was hungry, and ye fed me not"; item v. 45: "Inasmuch as ye did it not unto the least of mine, ye did it not unto me." Why is this judgment right, because we have not done to our neighbor as Christ did to us? He has given us the poor his great, rich, eternal good deeds, and we do not want to do our little service to our neighbor, so that we prove that we do not believe rightly, nor have we received or tasted his good deeds. Then many will say, "We have done wonders in your name, we have preached, we have cast out devils; but he will answer them: Depart from me, ye workers of iniquity," Matt. 7:22, 23. Why? They have not kept right faith and love.

(58) So also here in the Gospel we see how difficult it is for Christ to be recognized; one hinders himself and another resents it; it will not go anywhere, even with the disciples of St. John, although they publicly see Christ's works and hear His words.

59 Thus we also do: whether we see well,

If you have to hear, grasp and confess that Christian life is faith in God and charity or love for your poor neighbor, it will not go anywhere. The one hangs on to his worship and his own works, the other flocks to himself alone and helps no one. Even those who gladly hear and understand this doctrine of pure faith do not take it upon themselves to serve their neighbor, just as if they wanted to be saved by faith, without works; they do not see that their faith is not faith, but an appearance of faith. Just as an image in a mirror is not the face, but an appearance of it; as St. James Cap. 1, 22-24. writes very finely of the same and says: "Be doers of the word, and not hearers only, so that you deceive yourselves. For if a man be a hearer of the word, and not a doer, he is likened unto a man that beholdeth his face in a mirror; and when he hath seen it, he goeth away, and forgetteth what manner of man he is." So these see in themselves an image of true faith when they hear it or speak it, but as soon as the hearing and speaking is over, they go about with other things and do not act on them; so they always forget the fruit of faith, Christian love, of which Paul also says in 1 Cor. 4:20: "The kingdom of God is not in words, but in deeds."

4.Sunday; John 1, 19-28

On the fourth Sunday of Advent.

John 1:19-28.

And this is the testimony of John, when the Jews sent from Jerusalem priests and Levites to ask him, Who art thou? And he confessed, and denied not; and he confessed: I am not Christ. And they asked him, What then? art thou Elias? And he said: I am not. Art thou a prophet? And he answered, No. Then said they unto him, What art thou then? that we may give answer to them that sent us. What sayest thou of thyself? He said: I am a voice of one preaching in the wilderness, Direct ye the way of the LORD, as the prophet Esaias said. And they that were sent were of the Pharisees, and asked him, saying unto him, Why baptizest thou then, if thou be not Christ, nor Elias, nor a prophet? John answered them, saying: I baptize with water; but he is come in the midst of you, whom ye know not. He it is that shall come after me, which was before me, that I am not worthy to loose his shoe laces. This took place at Bethabara, on the other side of the Jordan, where John was baptizing.

98 D. 10, 111-113. on the fourth Sunday of Advent. W. xi, 134-133. 99

I.

1 The evangelist describes with many words and makes great the testimony of John. For although it would have been enough for him to write of John, "He confessed," he repeats it again and says, "He did not deny and confessed. No doubt he is praising John's faithful constancy in a great trial, so that he was tempted to a great apostasy from the truth. And look at the circumstances.

(2) The first to be sent to him were not servants or commoners, but priests and Levites of the highest nobility, who were Pharisees, that is, the rulers of the people. This was a glorious message to such a lowly man, who should have been glad and hopeful of such honor, since the favor of lords and princes is so highly esteemed in the world.

3 On the other hand, they do not send to him bad men, but those of Jerusalem, that is, the capital and the whole council and principality of the Jewish people; so that it was as if the whole people came to him and offered him honor. O what a wind this has been! How should it blow out where it meets a vain worldly heart!

4. thirdly, they offer him not a gift nor a common glory; but the very highest glory, the kingdom and all authority, and are ready to accept it for the Christian. This is ever highly and sweetly tempted. For if he had not known that they would take him for the Christ, he would not have said, "I am not the Christ." And Lucas Cap. 3, 15. 16. also writes that since everyone thought he was the Christ, John said, "Whom ye think I am, I am not; but I am sent before him."

5th To the fourth: Since he did not want such honor, they tried another, and are ready to accept him for Elijah. For they had a prophecy in the prophet Malachi at the last v. 5. 6. where God says: "Behold, I will send you the prophet Elijah, before the coming of the great and terrible day of the LORD, who will convert

the hearts of the fathers to the children, and the hearts of the children to their fathers, that when I come I may not smite the earth with the spell."

6. to the fifth: Since he does not want to be Elijah, they try even further and offer him a mean honor of a prophet. For they had not had a prophet since Malachi. John still stands firm and does not waver, tempted by so many knocks of honor.

7th To the sixth and last: Since they knew no more honor, they put it to him themselves, how and what he would be held, ever wanted to make him honor. But John does not want their honor, and answers nothing more, except that he is a voice that calls to them and to everyone; this they do not respect. What all this means, we will hear later. Now let us see the text.

This is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?

8. they sent to him; why did they not come to him themselves? John had come to preach repentance to all the people of the Jews. They did not heed such preaching; therefore it is certain that they sent to him out of no good pure opinion and offered such honor. They did not believe in their hearts that he was Christ or Elijah or a prophet, otherwise they would have come themselves and been baptized as the others were. What were they looking for in him? Christ shows Joh. 5, 33. 35.: "You sent to John and he testified to the truth. He was a burning and shining light; but ye would rejoice one hour in his light." From these words it is clear that they sought their own honor in St. John, and wanted to use his light, that is, his high famous name, to adorn themselves before the people. For if John had fallen to them and accepted their offered honor, they would have become great and glorious before all the people, as those worthy of such a holy great man's friendship and honor. What else would this have been, but that all their avarice, tyranny, and excess would have been confirmed for the people?

100 D. 10, 113-115. on the Fourth Sunday of Advent. W. XI, 138-140. 101

vain holy, delicious thing? And so John would have become the greatest cover of shame with his holiness that ever was or could be; and Christ's future would have been regarded with all fairness as reprehensible, because it was contrary to all the nature of the priests and the tyrants with whom the great holy man John stood.

(9) Therefore we see here how they dealt with a trickery, and how they tempted John, that he should deny Christ indeed, and become a Judas Iscariot, and justify all their iniquity, and bring his honor and the people's following unto them. Are they not fine merchants who offer honor to John, that they may bring his honor to themselves? They offer him an apple for a kingdom, they want to change his guilders with pennies. But he is passed as a foundation, as follows.

And he confessed, and did not deny, and he confessed: I am not Christ.

(10) John's confession has two parts in it: one that he confesses, the other that he does not deny. That he confesses is the confession of Christ, since he says: I am not the Christian, as the text says: He has confessed: I am not the Christian. And to the same confession belongs also that he confesses that he is not Elijah, nor a prophet. But that he does not deny, is that he confesses what he is, since he says that he is the voice in the wilderness, which prepares the way of the Lord with its cry. And so his confession is a free confession, confessing not only what he is not, but also what he is. For the part of the confession, if someone confesses what he is not, is still dark and imperfect, so that one cannot know what and how one should think of him. But here John says openly what and what is not to be thought of him; and makes them sure and certain, confessing that he is not the Christian, and not denying that he is the voice before his future.

011 But if any man should say, The evangelist perverteth his speech, that he calleth this a confession, when John saith that he is

not the Christ, so it is more a denial; for he denies that he is the Christ. To say no is ever to deny, and the Jews desired that he should confess that he was Christ, which he denies, and the evangelist says he confessed; and again, which is rather a confession, since he says, "I am the voice in the wilderness." But the evangelist looks at and describes the story as it is before God, and not at the words as they are before men. For they dealt with it, that he denied Christ, and did not confess himself to be. But because he remains steadfast in this, and confesses what he is and what he is not, his work before God is a noble confession and not a denial.

And they asked him, What? Art thou Elias? He said: I am not.

12. as it is said above, the Jews had the prophecy of Elijah, Mal. 4, 5, that he would come before the day of the Lord. Therefore it is still a common saying among Christians: Elijah shall come before the last day. Some put Enoch to it, some John the Evangelist; we will also speak a little about this.

(13) First of all, the whole reason is whether Malachi the prophet speaks of the other future of the Lord at the last day, or of the first future in the flesh and through the gospel. If he speaks of the last day, then Elijah is certainly to be waited for; for God will not lie. But that Enoch or John should also come is not founded in Scripture; therefore it is also to be considered fables and theidings. But if he speaks of the future of Christ through flesh and word, then there is certainly no Elijah to wait for; but John is the same Elijah proclaimed by Malachi.

14 But I am of the opinion that Malachi did not speak of any other Elijah than John, and that Elijah of Tesbi, who went to heaven in a fiery chariot, 2 Kings 2:11, is not to be waited for at all. To this opinion I am first of all led by the speech of the angel Gabriel Luc. 1, 17, which he said to Zachariah, John's father, and said: "He will come before his face".

102 L. 10. IIS-118. On the fourth Sunday of Advent. W. XI, 140-143. 103

go in the spirit and power of Elijah, to convert the hearts of the fathers to the children, and the unbelievers to the wisdom of the righteous." With which words we see that the angel points to the prophecy of the prophet Malachi; and also carries out the same words of the prophet, who also says that Elijah is to convert the hearts of the fathers to the children, as is told above. Now if another Elijah had been prophesied by Malachi, the angel would undoubtedly not have pointed him to John. He did the same to the virgin Mary, Luc. 1, 31, and pointed to her the words Isa. 7, 14: "Behold, a virgin is with child, and shall bring forth a son." Gabriel applied these words to Mary, saying, "Behold, you will conceive in the womb and bear a son.

The other, the Jews themselves, from ancient times, also understood Malachi of the future of Christ in the flesh. That is why they asked John if he was Elijah who was to come before Christ. But they were mistaken in that they understood the first, bodily Elijah. For even though the text forces Elijah to come first, it does not force that he is Elijah; for it does not say that Elijah of Tesbi is to come, as the Scripture calls him 1 Kings 17:1 and 2 Kings 1:3, 8, but rather that he is an Elijah, a prophet, which is indicated by the angel Gabriel Luc. 1, 17. thus: "in the spirit and power of Elijah", as if he should say: There will be a true Elijah; just as one says in German custom of one who has another's kind and deed, that is a true N. As when I say: The pope is a true Caiphas, John Huss is a true Paul. So also God promises through Malachi one who is to be a true Elijah; but this is John.

16 But I did not believe the reason of the Jews alone, if Christ did not confirm it Matth. 17, 10.; when the disciples had seen Elias and Moses on the mountain Thabor, they said to the Lord, "What then do the scribes say, Elias shall come before?" As if to say, You have already come, and Elijah has never come before, but now appears after you, and yet they say he must come before. Then Christ did not reject this understanding, but affirmed it

And said, Elias shall come, and bring all things again. But I say unto you, that Elias is come already, and they have not known him, and have done unto him as they would. Then the disciples understood," saith Matthew, "that he spake of John the Baptist." And Marcus adds, Cap. 9:13: "I say unto you, Elias is come already, and they have done unto him as they would, as it is written of him."

(17) Now there is never any writing of Elijah to come but this of Malachi, and Christ himself points it to John. And whether anyone is moved by the fact that Christ says, "Elijah will indeed come, and bring all things again," nothing compels; for he himself interprets these words, saying, "But I say to you that Elijah has already come. 2c. That the opinion is thus, that ye have heard of Elias, that he should come first, and bring all things again, is right and true; it is thus written, and must so come to pass: but they know not of whom Elias is said, because he is already come. So that Christ confirms the Scripture with such words, and the mind of Elijah to come; but yet rejects the erroneous mind of another Elijah than John.

18 But most strongly, Matt. 11:13 ff, Christ proves that no other Elijah is coming, saying, "All the prophets and the law prophesied except John. And if you will accept it, he is the Elijah who is to come. He that hath ears to hear, let him hear." Here it is evident that only one Elijah was to be future; for if there were another, he could not say, "John is the Elijah who is future," but would have had to say, "John is the Elijah of one," or badly, "He is Elijah. But now he tells John that he is Elijah, whom everyone waits for, as the future one, without doubt, who was proclaimed; so he gives enough to understand that Malachi's prophecy to John is fulfilled, and according to it there is no other Elijah to wait for.

19 Therefore we also insist that the last preaching before the last day is the gospel, through which Christ has come into all.

104 D. 10, 118-120. on the fourth Sunday of Advent. W. XI. 143-146. 105

And before this preaching and future John came and prepared the way for it. Also if all the prophets and the law prophesy up to John, it is not necessary that someone extends them over John to another, future Elijah; so also Malachi's prophesy must rhyme with John's time. Because he draws all prophets to John's time, he does not let any pass by. And so we conclude that there will be no more Elijah, but the gospel will endure to the end of the world.

Are you a prophet? and he answered, No.

20 Here some think that the Jews asked about the prophet, because Moses writes 5 Mos. 18, 15: "I will raise up a prophet from among their brethren, like you" 2c. But this saying is interpreted by Peter Apost. 3, 22. and Stephen Apost. 7, 37. to Christ Himself; as it is to be interpreted. And the Jews certainly considered the same prophet Most like Elijah; therefore they also understood him to be Christ, and asked John if he was a common prophet like the others, since he was neither Christ nor Elijah. For they had not had a prophet since the time of Malachi, who is also the last, and closes the Old Testament with the saying above about Elijah's future; so that John is the next and first after Malachi, who closes his book from him and points to him; so they ask whether he is one of the prophets? as also Christ says of him Matt. 11:9: "What went ye out to see? Did you want to see a prophet? Yea, I say unto you, who is more than a prophet." And Matthew Cap. 21, 26. says: "They all took John for a prophet."

(21) Now here it is asked, how John confessed the truth, denying that he was not Elijah, nor a prophet, and yet Christ himself called him Elijah, and more than a prophet? And he himself knew that he had come in the spirit and power of Elijah, and that the Scriptures called him Elijah? If it is said that he did not confess himself a prophet because he is more than a prophet, then

it reads shamefully, as if he wanted to exalt himself and boast. Therefore, it is to be held that he confessed the truth in the most simple way, namely, that he was not Elijah, whom they asked for, nor a prophet. It was common for prophets to lead and teach the people, and they sought advice and help from them. John was not one of these, nor did he want to be one, since the Lord was present to all the prophets, whom they were to follow and adhere to, so that he did not want to draw the people to himself, but to lead them to Christ, as had to happen out of necessity before Christ himself came. Also because a prophet proclaims the future of Christ, but John shows the present; which is a different thing from the office of a prophet. As if a priest, in the presence of the bishop, were to turn the people away from him and say to the bishop, "I am not a priest; he is your priest," and yet, in the absence of the bishop, rule the people as well as the bishop.

22 John also pointed the people away from himself to Christ. And as this is more and a greater ministry than that of a prophet, it is not greater because of his worthiness, but because of the presence of his Lord, Matth. 11, 9. And in such a praise that John is more than a prophet, not his dignity, but the dignity of the present Lord is shown; for it is customary that a servant is kept greater, more worthy and more honest in the absence of his Lord than in the presence.

(23) So also a prophet is of a higher estate than John, though John's ministry is greater and nearer. For a prophet rules and leads the people, and the people cling to him; but John does no more, but only points from himself to Christ, the present Lord. Therefore he has denied himself a prophet in the most simple way, even though he had all kinds of a prophet superfluously. All this was done for the sake of the people, so that they would not take his testimony as a prophecy of a prophet and wait for Christ to come to another time, but would recognize him as a forerunner and a forerunner, and would not take him as a prophet.

106 L. 10, 120-122. on the fourth Sunday of Advent. W. XI. 146-148. 107

followed his pointing to the present Lord. This is what the following text wants:

What sayest thou of thyself

Then said they unto him, What art thou that we answer them which sent us? What sayest thou of thyself? He said: I am a voice crying in the wilderness, Direct the way of the LORD, as the prophet Esaias said.

24 This is the other part of his confession, in which he confesses what he is, since he does not want to be Christ, nor Elijah, nor a prophet. As if to say: "Your salvation is much nearer than that a prophet should be here; do not cast your eyes so far away into another time: the Lord of all prophets is himself here, no prophet is allowed here; the Lord goes forth, and I am his forerunner, he follows me at my heels. I do not prophesy of him as a prophet, but I call as a forerunner, that one gives him space and place, that he could go along. I do not say, Behold, he is future, as the prophets; but I say, Behold, he cometh, and is here. I do not say words about him, but point him out with my finger; as long before Isaiah proclaimed that such a cry to make room for the Lord should go before him. I am the same, and not a prophet. Therefore stand aside, give place, and let the Lord himself walk among you presently, and look for no more prophecy from him.

(25) Now this is the answer that no learned, wise, holy man can suffer, and John must have the devil in all his letters and be a heretic; for only the sinners and fools take him for a holy, pious man, and give place to his cries and make way for the Lord, putting aside what hinders his way. But they throw wood, stones, and dung into it, and even kill both the forerunner and the Lord himself, because they may say such things to them. How so? John says they are to judge the way of the Lord, which is saying this much: they have not the Lord, nor his way in them. What do they have? Where the Lord is not, nor his way, there must men's own way, and the devil, and all evil.

be. See now if the holy wise men should not be justly angry with John and condemn his word, then strangle him with his Lord. Should he be so bold as to condemn such holy people to the devil, and reproach all their ways for being wrong, ungodly and damnable, and pretend that their ways are not the ways of the Lord, and that they should first of all condemn the Lord's ways and have led all their holy lives in vain?

26 If he were to write it secretly on a tablet, they might have patience. But now he brings it into the voice, and not only into the voice, but cries it out loud, not in a corner, but freely under heaven, in the wilderness, before all the world, and makes the saints publicly sinful before all people and disgraceful with all their nature and conduct, so that people no longer think anything of their appearance; so that honor and enjoyment, which they had before with their holy life, are gone. This is not to be suffered by such holy people, but for the sake of God and righteousness they must condemn the false doctrine, lest the poor people be deceived and the worship of God be suppressed, and both John and his Lord be put to death for the love and service of God the Father.

27. This is the preparation of the way of Christ and the actual ministry of John, that he should humble all the world and say that they are all sinners, lost, condemned, poor, meager, wretched people, and that no life, no work, no status as holy, beautiful or good seems to be condemned, unless Christ lives, works, lives and does everything through his faith, beautiful, or good, that is not condemned, unless Christ the Lord dwells in it, works in it, walks in it, lives in it, and is and does everything through his faith, so that they all need Christ and make themselves partakers of his grace with all their desire. Behold, where such things are preached, that the work and life of all men is nothing, this is the right voice of John in the wilderness and the pure truth of Christian doctrine; as Paul does Rom. 3:23, where he says: "They are all sinners, and lack the praise that God should have of them." This means to humble oneself properly, and to cut out and destroy the presumption of all men. Now this means truly

108 D. 10. 122-124. On the fourth Sunday of Advent. W. XI, 148-151. 109

"directing the way of the LORD", giving space and making room.

(28) Now here are found two kinds of men: some who believe the voice of John, and confess that it is so with them. These are the ones to whom the Lord comes, for his way is prepared and made ready; as Peter 1 Ep 5:5 says: "He gives grace to the humble"; and he himself Luc 18:14: "He who humbles himself will be exalted. For you must learn well here, and grasp the words spiritually, what the way of the Lord is, and how it is to be made ready, and what hinders it, so that it does not find room in us. The way of the Lord, you have heard, is when he does all things in us, and all our works are not ours but his; which is through faith.

29. But the preparation does not consist in preparing yourself worthily with your prayers, fasting, fasting and works of your own, as all the sermons in Advent now do and deceive; but, as has been said, it is a spiritual preparation, which consists in a thorough knowledge and confession that you are unfit, a sinner, poor, condemned and miserable with all the works you can do. Such a heart, the more it is so minded, the more it prepares the way for the Lord, even if it drinks malvasia and walks on roses, and prays not a word.

The hindrance that does not give room to the Lord is not only the gross physical sins of unchastity, anger, pride, avarice, 2c., but rather the spiritual arrogance and the Pharisaic right pride, which respects his good life and work, is sure of it, and does not condemn it itself, and also wants to have it uncondemned. Now these are the other part of men, namely, who do not believe John's voice, but say that it is of the devil, and forbids good works and condemns worship. These are the ones to whom it is said most and most strongly: Direct to the way of the Lord; and they accept it least.

31 Therefore John speaks to them with sharp words Luc. 3, 7. 8.: "You vipers, who will show you how to escape the wrath to come? therefore do fruit.

of repentance, who are righteous." But, as has been said, the more one tells such of the Lord's way, the more they hinder it and become more senseless; they do not want their thing not to be the Lord's, until they, to praise and honor God, kill the truth and word of John with him and his Lord.

32 Therefore, behold, it is not a great confession of John, that he may open his mouth and freely say that he is not Christ, but that he is a voice which they do not like to hear; and he reproaches the great teachers and leaders of the people that their thing is not right and not of the Lord. And as it happened with John, so it goes on from the beginning of the world to the end. For the arrogant holiness cannot hear that it should first prepare the way for the Lord, if it thinks it is sitting in the lap of our God, and lets itself be danced with and flattered *), they have long since completed the way, before God thought to look for a way in them, the tender saints. So now the pope and his own have also condemned the voice of John: "Judge the way of the Lord." Summa, it is an unpleasant voice, without the poor sinners and sorrowful consciences, whom it tastes in the heart.

But is it not perverse and strange that he says, "I am the voice of one who calls"? How can a man be a voice? He should say: I am the one calling with the voice. But this is spoken according to the Scriptures: just as God said to Moses in Exodus 4:16, "Aaron shall be your mouth," that is, he shall speak for you. Item Job 29, 15: "I was an eye to the blind and a foot to the lame." So also in German we say of a miser: Gold is his heart and money is his life. So here also: "I am a voice of the caller", that is, I am a caller and have the name of my work; just as Aaron is called a "mouth" because of the mouth work, so I am a "voice" because of the call. And that in Hebrew is vox clamantis (a voice of a caller), should be

*) Perhaps as much as, gossip and brag.

D. Red.

110 L. 10. 124-127. On the Fourth Sunday of Advent. W. Ll, 181-154. 111

In Latin: vox clamans, in German: Ich bin eine rufenende Stimme; wie Paulus Rom. 15, 26.: Pauperes sanctorum spricht, und 1 Tim. 3, 16.: Mysterium pietatis, pro pauperes sancti und mysterium pium, die Armen der Heiligen, das Geheimniß der Gotttseligkeit, das ist, die armen Heiligen, das godtselige Geheimniß; gleich als wenn ich sage: die Sprache der Deutschen, sage ich besser: die deutsche Sprache. So here: a voice of the calling, that is, a calling voice. The Hebrew tongue has much more of the way of speaking.

John's baptism vs Christ baptism

And they that were sent, which were of the Pharisees, asked him, saying unto him, Why baptizest thou then, if thou be not Christ, nor Elias, nor a prophet? John answered them, saying: I baptize with water, but he is come in the midst of you, whom ye know not. He it is that shall come after me, which was before me, that I am not worthy to loose his shoe laces.

It seems as if the evangelist leaves something out in these words, and that the whole speech is like this: I baptize with water, but in the midst of you he has come who baptizes with fire; just as Lucas Cap. 3, 16. says: "I baptize you with water, but he will baptize you with fire"; and Apost. 1, 5. "John baptized with water, but ye shall be baptized with the Holy Ghost." But though he is silent here about this other baptism, yet he gives enough to understand that another baptism should be future, because he says of another who comes after him and without doubt should not baptize with water.

35 This is where the other thrust begins, that John may be tempted on the left side. For since they could not move him with curls, they attacked him with threats. And here their false humility breaks out, and it shows that it was a basic hope. This is what they would have done even if John had followed them, if they had had enough. Therefore learn here to beware of men, especially when they are kind and gentle, and as Christ says Matt. 10:16, 17: "Beware of men; be wise as serpents, and simple as doves,

That is, do not trust the sedan chairs and do not do evil to the enemies.

(36) Behold, these Pharisees, who let themselves be heard saying that they would receive John for Christ, when it is not according to their will, turn and punish even John's baptism; as if to say, Because thou art not Christ, nor Elias, nor a prophet, thou shouldest ever know that we are thy rulers according to the law of Moses, and thou shouldest keep the same as a subject; not to make a play of thine own, without our command, knowledge, and leave. Who has given you the power to bring up a new way among our people with your baptism? you are struggling for misfortune with your sacrilege and disobedience.

37 But John, just as he despises their hypocrisy, so he also despises their distrust, remains steadfast and confesses Christ as before. To do this, he touches them rudely and blames them for ignorance. As if he should say: "That I baptize with water, I do not have from your command, there is also nothing in it; there is another, from which I have command, you do not know it, in which I have enough left. If you knew him or wanted to know him, you would not ask where I got the power to baptize, but would also let yourselves be baptized; for he is so much greater that I am not worthy to untie his laces.

38. The word of John, when he says: "He is the one who will come after me, who was born before me," which the evangelist uses three times in this chapter, some have almost acted and made themselves dark, because they have drawn it to the divine eternal birth of Christ, as if John wanted him to be born before him in eternity. But what great thing is this, that he was born before John in eternity, if he was also born before the world and all things? So he should not come after him alone, but after all things; because he is "the first and the last," as Revelation 1:11 says; so that both his future and his former being agree on one. But John's words are light and simple, and speak of Christ as already being a man. For that he says, "He shall come after me," cannot be understood that he should be born after him.

112 D. Iv. I27-IW. On the Fourth Sunday of Advent. W. XI, 1S4-I56. 113

John was thirty years old at the time he said this, just as Christ was.

39 Therefore the mind is sure to speak such words of the ministry, saying, I am come, that is, I have begun to preach; but I shall soon cease, and another shall come and begin to preach after me. So also Lucas says Apost. 1, 22. that Christ began from the baptism of John; and Luc. 3, 23.: "Jesus was thirty years old when he began." And Matth. 11, 3: "Are you the one who is to come?" that is, the one who is to begin to preach? For Christ's life begins only after his baptism, when the Father glorifies and testifies to him. And that is also when the New Testament and the time of grace begins, not at the birth of Christ; as he himself says Marc. 1, 15: "The time is fulfilled, and the kingdom of God is at hand. For if he had not begun to preach, his birth would have been of no avail; but when he began to do and to teach, there came to pass all the prophecies and all the Scriptures, and a new light and a new world.

40 Thus we have what it is, "He shall come after me"; but it is not yet clear what it is, "He was before me, and he was before me"; which they draw to the eternal birth. We remain in the simplicity that this is also said of the preaching ministry, on the opinion: "Although he does not yet preach, but will first come after me, and I will preach sooner than he; yet he is already present, and so near, that before I began to preach, he was already there and ordained to preach; so that this word "before me" points to John's ministry and not to his person, thus: "He was before me," that is, before my preaching and baptism, thirty years, but he had not yet come and begun. So that he proves his office, that he is not a prophet who proclaims about the future of Christ, but precedes the present, as he is so very near, that he also existed so many years before his beginning and coming.

41 And this is what he says: "He has come into the midst of you, whom you do not know.

net." As if he should say: Do not let your eyes see past in the future time. He has already been among you in the Jewish nation for thirty years, when the prophets say: "Look before you, and do not let him go. You do not know him, therefore I have come to show him to you. But that he says, "He has come in the midst of you," is spoken according to the Scriptures, which say, "A prophet shall arise," or stand up; item Matt. 24:24, "False prophets shall arise," or stand up, or rise up. And God says Deut. 18, 15: "I will raise up a prophet from among your brethren" 2c. Such raising up, appearing, rising, awakening John wants to show that it is fulfilled in Christ; he has already appeared in the midst of their brethren, as God promised, and they do not know him.

(42) Now this is the other ministry of John and of an evangelical preacher, that he not only makes all the world sinners, as has been said above, but also comforts us and shows us how to be freed from sins by pointing to the one who is to come. By this he points us to Christ, that he should save us from sins, if we receive him by a true faith. The first office says: You are all sinners and lack the way of the Lord. If we believe this, the other ministry follows and says: "Wait and accept Christ, believe in him, and he will save you from sins. If we believe this, we have it; of this we will say more hereafter.

This happened at Bethabara, on the other side of the Jordan, where John was baptizing.

The evangelist writes John's testimony so diligently that he also remembers the place where it happened, for it is great in the testimony to confess Christ, and it has much impetus. However, he undoubtedly wanted to reveal a spiritual secret in it; we will now see this further.

II. of the spiritual interpretation of this story in the Gospel.

44 This is the sum of it: In this gospel, the ministry of preaching is described.

114 L. 10, 129-131. on the fourth Sunday of Advent. W. XI, 157-159. 115

of the New Testament, how it behaves, what it does and what happens to it.

45 First of all, it is a calling voice, not a scripture. For the Law and the Old Testament is a dead scripture, written in books; but the Gospel is to be a living voice. For this reason John is a figure, an image, and the first of all preachers of the Gospel: he writes nothing, but shouts everything with a living voice.

The other is the Old Testament, the Law, preached in the tents of Mount Sinai, among the Jews alone. But John's voice is in the wilderness, free, public, under heaven, before all the world.

In the third place, it is a shouting, bright, loud voice, that is, speaking confidently and fearlessly, fearing no one, neither death, hell, life, the world, devils, men, honor, shame, nor any creature; as also in another place Isaiah Cap. 40, 6. ff. says; "There is a voice that saith, Shout. What shall I call? All flesh is grass, and all fine glory like the flower of grass. The grass is withered, and the flower thereof is decayed; but the word of the Lord abideth for ever"; item: "Climb up a mountain, thou that preachest in Zion, and lift up thy voice with power, thou that preachest; lift up, and fear not"; for the world cannot suffer the gospel, therefore there must be a strength to despise it, and to cry out unafraid.

The fourth, John's garment is made of camel hair and has a leather belt, Matth. 3, 4. Although this means a strict, chaste life of the preachers, it should mean primarily the kind of preachers, or the gospel: this is a voice not adorned with soft clothes, it does not pretend nor flatter; it is a sermon from the cross, a hard, rough, sharp word to the old man, and girds the loins to spiritual and physical chastity. But it is and will be taken from the deceased patriarchs' lives and words, who have been cameos, and have borne the burdens of the law and the cross. He also eateth wild fowls, and wild honey: not the wild fowls of this land; but there are other beasts in those lands. This means those who receive the gospel,

The gospel takes the humble sinner to himself and into himself.

The fifth, John, is on the other side of the Jordan. The Jordan actually means the holy scripture, which has two sides. The left side is the fleshly mind, which the Jews have on it; there John is not. For the same does not make sinners, but hopeful saints in their works. The right side is the right spiritual mind, which rejects all works and kills them, so that only faith remains in humility; the same is led by the gospel, as Paul does Rom. 3, 23, and says: "The Scriptures, insinuated that they are all sinners" 2c.

50 Now, in the sixth place, the controversy arises between the true and false preachers; the Pharisees cannot stand John's voice, they also despise his doctrine and baptism, and remain obdurate in their works and teachings. Yet, for the sake of the people, they pose as if to uphold him. But since he does not want as they want, he must have the devil and finally be beheaded by Herod. This is how it is now and has always been. No false teacher wants to be seen to preach without and against the gospel, but rather to hold it up and believe. But he nevertheless takes it and wants to have it on his mind; the gospel cannot suffer this, because it stands firm and does not deny; therefore it is scolded for heresy and error, as the doctrine of the devil, until they do it by force, and forbid it and cut off its head, so that it must neither be preached nor heard anywhere, as it was done to John Huss by the pope.

(51) Now this is a true Christian preacher, who preaches nothing but what John preached and remains constant on it. Namely, that he first preach the law well, by which the people are to learn how great things God demands of us, who can do none through the inability of our nature, corrupted by Adam's fall, and so baptize with the Jordan. For the cold water means the teaching of the law, which does not kindle love, but rather extinguishes it. For through the law man recognizes how difficult and impossible the law is. About this

116 L. 10, 131-133. on the Fourth Sunday of Advent. W. XI, 159-161. 117

He is hostile to it, and his desire for it grows cold, so that he wallows in it, even as he is contrary to the law out of his heart. This is a grave sin, that one is hostile to God's commandments. Then he must humble himself and confess that he is a lost man and that all his works are sin with his whole life. With this, John's baptism has taken place, and he is well baptized, not only watered, but also baptized. Then he sees what John's word means: "Repent" 2c. Then he understands that John is right, and that everyone needs to amend or repent. But the Pharisees and saints of works do not come to their senses, nor do they baptize themselves, thinking that they do not need repentance; therefore John's word and baptism is a fool's work in their eyes.

62. Secondly, when the first doctrine of the law and baptism are finished, that a man, humbled by his own knowledge, should despair of himself and of all his ability, the other part of the doctrine begins, in which John points the people from himself to Christ, saying, "Behold, this is the Lamb of God, which taketh away the sin of the world. This is saying a lot: I first made you all sinners by my teaching, condemned all your works, and said that you must despair of yourselves; but so that you also do not despair of God, behold, I will show you how you shall be rid of your sins and attain salvation. You cannot put away your sin or make yourselves godly by works; another man must do it. I cannot do it either, but I can show him. It is this Jesus Christ, the Lamb of God. He, and no one else, neither in heaven nor on earth, takes sin upon himself, so much so that even you could not pay for the smallest sin. He alone must take upon himself, not your sin alone, but the sin of the world; and not some sins of the world, but all the sins of the world, whether great, small, much, or little. This then is called the righteous

The gospel preached and heard, and the finger of John recognized, that he might show thee Christ, the Lamb of God.

53. If you can now believe that such a voice of John is true, and follow his finger, and recognize the Lamb of God to bear your sin: then you have won, then you are a Christian, a lord over sin, death, hell and all things; then your conscience must become glad, and become fond of the tender Lamb of God from the heart, and love, praise and thank the heavenly Father for such abysmal riches of His mercy, preached by John and given in Christ, and become most willing to do His divine will, whatever you can, with all your strength. For what can be heard more comfortingly and sweetly than that our sins are no longer ours, nor upon us, but upon the Lamb of God? How can sin condemn such an innocent lamb? It must be overcome and destroyed on him; so surely death and hell must also be overcome with sin, as the merit of sins. See what God the Father has given us in Christ.

54 Therefore beware, beware, lest you presume to put away your least sin by your deeds before God, and take such a title from Christ, the Lamb of God. For John testifies, saying, "Amend yourselves, or repent;" but that he does not mean by this that you should amend yourself and put away a sin by yourself, he testifies powerfully with the other part, saying, "Behold, the Lamb of God takes away all the sin of the world;" but he means, as said above, that each one should recognize himself in need of amendment; yet not seek it in himself, but in Christ alone. May God the Father help us to this knowledge of Christ according to all His mercy, and send into the world the voice of John with many multitudes of evangelists, amen.

118 L. 10, 133-135. On Christ Day. W. XI, 162-165. 119

Christmas

Christmas Day; Luc. 2, 1-14

On Christmas Day.

Luc. 2:1-14.

But it came to pass at that time that a commandment went out from the emperor Augustus that all the world should be protected. And this protection was the very first, and happened at the time when Cyrenius was governor in Syria. And every man went to be assessed, every man to his own city. Then Joseph also departed out of Galilee, from the city of Nazareth, into the land of Judah, unto the city of David, which is called Bethlehem, because he was of the house and family of David; that he might be esteemed with Mary his familiar wife, which was with child. And when they were there, the tether came that she should bear. And she bare her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger: for they had no other room in the inn. And there were shepherds in the same place in the field by the hurdles, keeping watch over their flock by night. And, behold, the angel of the LORD came unto them, and the glory of the LORD shone round about them, and they were sore afraid. And the angel said unto them: Fear not; behold, I proclaim unto you great joy, which shall be to all the people: for unto you is born this day a Savior, which is Christ the Lord, in the city of David. And this is the sign that you will find the child wrapped in swaddling clothes and lying in a manger. And immediately there was with the angel the multitude of the heavenly host praising GOD and saying: Glory to God in the highest, and on earth peace, and goodwill toward men.

I.

1. it is written in Hagg. 2, 7. 8. that God says: "I will move the heavens and the earth, when it comes, that all people will desire. This was fulfilled today: the heavens were moved, that is, the angels who are in heaven, and with singing praised God; and the earth, that is, the people on earth, that everyone arose, and there was a traveling, here to a city, here to a town, in the whole country, as the Gospel says; yet not a harmful, bloody outrage, but a peaceful one, which God, who is a God of peace, aroused. Nor is it to be understood that all the lands of the whole earth were thus moved, but only that which was in the power of the Romans; that this circle should mean only the circle of the Roman Empire, which did not yet have half of the whole earth under it. In addition, no country moved like the Jewish country, which was divided into the families of Israel; although at that time the family of Judah was most in the country, after the ten families of Israel, led in Assyria, remained outside.
2. this estimate has been the very first.

says St. Lucas; for in the Gospel of Matthew Cap. 17, 24. and more places it is found that they thus granted for and for that they also demanded the interest penny from Christ, also tempted him with the same, Matth. 22, 17. and on the day of his suffering accused him of this, as if he had forbidden to give the same interest penny. For the Jews were reluctant to give it, and resented such treasure and the emperor's commandments, pretending that they were God's people and free from the emperor, and had great disputations about whether they were obligated to give it; yet they had to and could not protect themselves by force. Therefore, they would have gladly brought Christ into the dispute and into the power of the Romans. So this taxation was nothing else than a common charge in all countries, that one gave a penny annually from each head; and the officials who collected and collected this and other customs and interest are called publicani, who are called obvious sinners, but not right.

3 Notice how the evangelist states with certainty that the birth of Christ took place in the time of Emperor Augustus, and that Cyrenius was a centurion in the Roman Empire, in the country of

120 L-10 , 135-137. Am Christtage. W. n, i65-iss. 121

Syria; which Syria land is the Jewish land haste piece, as Austria is a piece of the German land. And it happened in the very first protection that this interest penny was never given before, because just then Christ should be born. That he might show how his kingdom should not be worldly, nor rule over worldly dominion worldly; but submit himself and his parents to the same. And because he meets the first treasure, he leaves no doubt about it. For if he had wanted to leave this in doubt, he might have been born in another treasure, so that it could have been said that it had happened accidentally and by chance, without any special concern.

4 Even if he had not wanted to be a subject, he would have been born outside of the same treasure beforehand. But since all of his works are vain and precious teachings, there is no other way to turn or guide him, except that he does not want to rule in the world out of divine counsel and purpose, but wants to be a subject. And this is the first puff in the Pabst's regiment and all of his, which rhymes with Christ's kingdom like night and day.

The gospel is so clear that it does not need much interpretation, but it only needs to be considered, looked at and taken deeply to heart. And no one will profit more from it than those who keep their hearts still, who turn aside all things, and who diligently look into it. Just as the sun can be seen in still waters and warms them strongly, so it cannot be seen in rushing and running waters, nor can it warm them in this way. Therefore, if you also want to become enlightened and warm here, to see divine grace and miracles, so that your heart becomes inflamed, enlightened, devout and joyful, then go, be still and grasp the image deeply in your heart, there you will find miracles upon miracles. But to give the beginning and the cause to the simple, we want to show the same in part, may then go further into it.

(6) First, behold, how evil and simple things are on earth, and yet how great they are in heaven. On earth it goes like this: there is a poor young woman, Mary, in Nazareth, even

She is not respected and is considered among the least of the town's citizens. No one is aware of the great miracle she bears; she also keeps silent, does not accept it, considers herself the least in the city, she sets out with her master Joseph, may not have a maid nor servant, but he is master and servant, she wife and maid in the house, so have left the house, or commanded others.

Now let it be said that they had a donkey on which Mary sat, although the Gospel says nothing about it, and it is believed that she went on foot with Joseph. Think how she was despised on the way in inns, which were worthy to be led with golden chariots and all splendor. How many were the wives and daughters of the great lords at that time, in a good room and great reputation, while this mother of God traveled in the middle of winter, on foot, with a heavy body over the field? How unequal is it? It was more than a day's journey from Nazareth in Galilee to Bethlehem in the land of the Jews. They had to travel over or through Jerusalem. For Bethlehem lies from Jerusalem toward noon, Nazareth toward midnight.

8 Now when they come to Bethlehem, the evangelist shows how they were the least of these and the most despised; they had to leave everyone, until, having been sent to a stable, they had to accept with the cattle a common inn, a common table, a common room and a common bed. However, many a wicked man has sat at the top of the inn and allowed himself to be honored as a lord. No one realizes what God is doing in the stables, leaving the great houses and the beautiful chambers empty, letting them eat, drink and be of good cheer; but this comfort and treasure is hidden in them. O what a dark night has been over Bethlehem that time, which has not become aware of such a light? How does God show that he does not respect what the world is, has and is able to do; again, the world also shows how it neither recognizes nor respects what God is, has and does.

9. behold, this is the very first image, so that

122 L . 10, 137-139. Am Christtage. W. xi, i68-170. 123

Christ disgraces the world, all its doings, knowledge, and nature show us reprobate; that its greatest wisdom is foolishness, its best doing is injustice, its greatest good is only accident. What did Bethlehem have if it did not have Christ? What do they have now, who had enough at that time? What do Mary and Joseph lack now, if they did not have room to sleep well for one night at that time?

(10) Some have glossed the word diversorium here, as if it should mean: a public vault, where everyone passes through and common donkeys stay there; they think that Mary did not have an inn. This is not right. The evangelist wants to indicate that Joseph and Mary had to go to the stable because they had no room in the inn and in the room where the guests were supposed to be. All the guests were provided with room, food and lodging in the inn; but this poor people had to crawl behind into a stable, where the animals used to be inside. For this word diversorium, which Lucas calls katalyma, is nothing else but a room for the guests, as is proved from the word of Christ Luc. 22:11, when he sent the disciples to prepare the supper, saying, "Go, and tell the master of the house, saying, Where is katalyma," that is, "the inn, wherein I may eat the passover with my disciples?" So here, too, Joseph and Mary had no room in the katalyma, the inn, but only in the stable, in the courtyard of the same landlord; who was also not worthy that he could have properly accommodated and honored such a guest. There was neither money nor force, so they had to stay in the stable. O world, how mad! O man, how blind you are!

11. But the birth is even more miserable, that such a young woman, who was to bear her first child, no one has taken pity on her, no one has taken her pregnant womb to heart, no one has considered that in foreign places she does not have the very least that a child-bearer needs; but is alone there without any preparation, without light, without fire, in the middle of the night, in darkness; no one offers her a service, as one would do after all.

The woman, of course, is used to impregnate women. Everybody is full and mad in the inn, a swarm of guests from all places, that nobody takes care of this woman. I also think that she did not give birth so soon, otherwise she might have stayed in Nazareth.

Now think what kind of cloths she might have wrapped him in; perhaps her veil or what she might have lacked on her body. But that she should have wrapped him in Joseph's pants, as it is known in Aachen, that is all too lying and frivolous. They are fables, which are probably more in all the world. Is it not an inconvenient thing that Christ was born in the cold winter, in a foreign country, in the fields, so contemptibly and so poorly?

(13) Some also dispute how this birth happened, as if the child had recovered in prayer, in great joy, before it was born, without any pain. Which I do not reject, perhaps for the sake of the simple. But we must stick to the Gospel, which says that she gave birth to him, and to the article of faith, where we say: He was born of Mary, of virgins. There is no deception here, but as the words read, a true birth.

(14) Now it is well known what childbearing is and how it is done. It happened to her just as it happens to other women, with good sense and with the help of her limbs, as befits childbirth, so that she might be his right natural mother and he her right natural son. Therefore her womb did not leave its natural work, which belongs to birth; without which she gave birth without sin, without shame, without pain and without injury, as she also conceived without sin. The curse of Eve did not pass over her, which reads, Genesis 3:16: "In pain you shall bring forth your children"; otherwise it happened to her in all measure, as it happens to a woman in childbirth.

(15) For grace does not break nor hinder nature nor her works, but it improves and promotes them. Just as she naturally nursed him with milk from her breasts; no doubt not.

foreign milk, or through other limbs^enn the breasts, given to him; which yet are supernaturally filled by God with milk, without defilement and impurity, as we sing of her: Ubere de coelo pleno (From her breast filled from heaven). This is what I am saying, so that we may have our faith grounded, and let Christ be a natural man, in all measure like us, and let him have nothing but nature, without regard to sin and grace. Nature was pure in him and his mother in all members, in all works of the members. If no female body nor member has ever come to its natural work without sin, without only in this one virgin; God has once put nature and its works in honor. We could not draw Christ so deeply into nature and flesh, it is even more comforting to us. Therefore, what is not contrary to grace, one should not put anything away from his and his mother's nature; the text stands clearly there, and says that she gave birth to him; and he was also born, say the angels.

How could God have shown His goodness greater than by sinking Himself so deeply into flesh and blood that He does not despise even natural secrecy, and honors nature most highly in the place where it was most highly disgraced in Adam and Eve, so that henceforth even that which is most ungodly, most shameful and most impure in all men is now divine, honest and pure. These are true miracles of God. How could he have presented us with a stronger, more powerful and purer image of chastity than this birth? How all evil desire, all evil thoughts, how strong they always are, fall away, if we do nothing more than watch this birth, and consider, how the high majesty works and has to work in the female flesh and blood of this virgin so with all seriousness, so with exuberant love and goodness.

(17) No woman's image gives a man such pure thoughts as this virgin; again, no man's image gives a woman such thoughts as this child. Vain discipline and purity quilt out of this birth, as one looks at it; if one perceives otherwise of the divine works in it.

But what happens in heaven about this birth? So despised is it on earth, so highly and a thousand times more honored is it in heaven. If an angel from heaven praises you and your works, is it not true that you take it for all the world's praise and honor? think that you would not bear enough humility and contempt for it. What glory is this then, that all the angels in heaven cannot refrain from rejoicing, bursting forth and letting even poor shepherds in the field hear, preach, praise, sing, and pour out their joy abundantly? What is all the joy and glory of Bethlehem, yes, of all the kings and lords of the earth, compared to this joy and glory, but only such filth and abomination, which no one likes to remember, because he looks at this joy and glory?

019 Behold, how abundantly God honoureth them which men despise, and love to despise. There you see where his eyes look: only into the depth and lowliness, as it is written: He sits over cherubim, and looks into the depth or abyss. The angels could not find princes nor mighty men, but the unlearned laymen and the lowest of the low on earth. Could they not address the high priests, the scholars of Jerusalem, who know much to say about God and angels? No, the poor shepherds must be worthy to have such great grace and honor in heaven, who were nothing on earth.

(20) How God rejects what is high! And we do not rave and rush for vain heights, lest we be honored in heaven; always and always we kick God out of His sight, lest He look upon us in the depths where He alone looks.

(21) Let this be enough for the cause of contemplation for the simple. Let every man seek for himself. All words are like fire, making the heart warm, if only someone grasps them, as he says Jer. 23, 29: "My words are like fire. And as we see, the nature of divine words is that they teach us to recognize God and His works, only to the end that this life be nothing. For as he lives not after this life, and hath not goods, honor, and power temporal

He does not pay attention to them, nor does he speak of them, but only teaches the contradiction, also works against sense, sees where the world turns away from, teaches what it flees, picks up what it leaves behind.

Although we do not like to suffer such a work of God and do not want to give up our property, honor and life in this way, it must be so. For there is no other way out. God teaches and does not do otherwise. We must be guided by him; he will not be guided by us. Even he who does not respect his word, his work, his comfort, certainly has no good sign of blessedness in himself. How could he more sweetly show how gracious he is to all the lowly and despised of the earth than in this poor birth, when the angels rejoice and make it known to none but the poor shepherds?

23 Now let us also see what mysteria, secret things, are presented to us in this history. Two in particular are indicated in all mysteriis, the gospel and the faith, that is, what one should preach, what one should believe. Who the preachers and who the listeners are to be, we also want to see here.

II.

The first is faith, which is to be recognized first in all the words of God. This faith is not only that you believe that this story is true, as it says; for this does not help, because all sinners, even the damned, believe this. The Scriptures and God's Word do not teach that faith is a natural work without grace. But this is the right faith, full of grace, which God's word and work demands: that you firmly believe that Christ has been born to you, and that his birth is yours, to your good. For the gospel teaches that Christ was born for our sake, and that all things were done and suffered for our sake; just as here the angel also says, "I proclaim to you great joy, which will be for all the people. For unto you is born this day a Savior, who is Christ the HEART." In these words you see clearly that he is born to us.

25. he does not speak par excellence: be it Chri

stus born; but: Unto you, unto you is he born. Item, do not say: I proclaim a joy; but: To you, to you I proclaim great joy. Item, which joy does not remain in Christ, but will be to all people. This faith hath not, neither may any reprobate or wicked man have. For this is the true ground of all happiness, which unites Christ and the believing heart in such a way that everything they have on both sides becomes common. But what do they have?

26. Christ has a pure, innocent, holy birth; man has an impure, sinful, damned birth, as David Ps. 51, 7. says: "Behold, I was made in sins, in my mother's womb, and my mother conceived me in sins." The same may not be helped but by the pure birth of Christ. So the birth of Christ cannot be given out bodily, nor would it help; therefore it is given out spiritually through the word to everyone, as the angel says here, that all who firmly believe that it was thus given to him shall not be harmed by his unclean birth. This is the way and measure to become pure from our wretched Adam birth. Therefore Christ wanted to be born, so that we would be born again through Him, as He says John 3:3. Which happens through such faith, as James says Cap. 1:18: "He has willingly given birth to us through the word of truth, that we might begin to be His new creature."

(27) Behold, Christ thus takes our birth from us, and immerses it in his birth, and gives us his own, that we may become pure and new therein, as if it were our own; so that every Christian may no less rejoice and glory in this birth of Christ, than if he also, like Christ, were bodily born of Mary. Whoever does not believe this, or doubts, is not a Christian.

28 O, this is the great joy that the angel says about. This is the comfort and the abundant goodness of God, that man, if he believes, may boast of such treasure, that Mary is his true mother, Christ his brother, God his Father. For all these things are true and come to pass if we believe. This is the main piece and main good

in all the Gospels, before the teaching of good works is taken from them. Christ must be ours and ours before we take hold of the works. Now this does not happen, because through such faith, which teaches to understand the gospels rightly, he also takes hold of them in the right place. This means that Christ is rightly recognized; from this the conscience becomes happy, free and satisfied; from this grows love and praise to God, as He has given us such abundant goods for free in Christ. Then follows a right willingness to do, leave and suffer everything that pleases God, whether living or dying; as I have said many times. This is what Isaiah Cap. 9, 6. means: "A child is born to us, and a son is given to us." To us, to us, born and given to us.

029 Therefore see that thou receive not from the gospel only the pleasure of history itself; for it is not long continued: neither the example only; for that is not without faith: but see that thou make the birth thine own, and change thyself with him, that thou mayest be rid of thy birth, and overcome his. If you believe, you will certainly be seated in the womb of the Virgin Mary and be her dear child. You have to practice and ask for faith, because you live and can never strengthen it enough. This is our foundation and inheritance, on which good works are to be built.

(30) Therefore, if Christ has become yours, and you have been cleansed through him in such faith, and have received your inheritance and chief possession, without any merit on your part, as you see, but out of pure love of God, who gives you his Son's good and work as your own, the example of good works follows, that you also do to your neighbor as you see Christ has done to you. Now here the good works teach themselves. For, say, what good works has Christ? Is it not true that they are all good because they have been done for your good, for the sake of God, who commanded him to do such works for your good? and so Christ was obedient to the Father in loving and serving us.

31 So, now that you are full and rich, you have

There is no more commandment for you to serve and obey Christ than to direct all your works to be good and useful to your neighbor, just as Christ's works are good and useful to you. Therefore he said at the supper, "This is my commandment, that you love one another as I have loved you," John 13:34. Do you see here that he loved us and did all his works for us, so that we in turn should not do so to him (for he has no need) but also to our neighbor? This is his commandment, this is our obedience. So faith makes Christ ours, and his love makes us his. He loves, so we believe, and a cake is made of it. Again, our neighbor believes and waits for our love; so we should love him also and not let our desire nor wait in vain. It is the same one as the other: Christ helps us, so we help our neighbor, and we all have enough.

(32) Now see for thyself how far they are gone out of the street that have good works bound up in stone, and in wood, and in raiment, and in food, and in drink. What does it help your neighbor if you could build a church of pure gold? What good is the sound of great and many bells? What does the great glittering and giving in the churches with chasuble, sanctuary, silver image and vessel help him? How does it help to burn a lot of light and incense? What does much sound, murmuring, singing of vigils and masses help him? Do you think that God will pay you with the sound of bells, the smoke of candles, the glittering of gold, and the like? He has commanded you none of these, but if you see your neighbor err, sin, suffer distress in body, goods, or soul, then you should go to him, leave everything else, and help him with all that you are and have; if you can no longer do this, then you should help him with words and offerings. For Christ has done this to you and given you an example to do the same.

(33) Behold, these are the two things wherein a Christian ought to exercise himself: one against Christ, that he draw him into himself, and make him his own by faith, and clothe himself in Christ's goods, and build boldly thereon. The other is toward his neighbor, that he may lower himself to him, and let him also so clothe himself in his goods.

He must rule in his own goods as he rules in Christ's goods. Whoever does not practice these two things, it does not help him whether he fasts to death, tortures, burns and performs all miracles, as St. Paul teaches 1 Cor. 13:1 ff.

III.

(34) The other mystery or secret doctrine is that nothing more than the gospel should be preached in the church. Now the gospel teaches nothing more than the two former things, Christ and his example; two kinds of good works: one, Christ's own, by which we are saved in faith; the other, our own, by which our neighbor is helped. And he that teacheth otherwise than the gospel deceiveth; and he that teacheth not the gospel according to these two things deceiveth still more, and is worse than he that teacheth without the gospel, because he defileth and deceiveth the word of God, as St. Paul complaineth of some 2 Cor. 2:17.

(35) Nature has not yet invented such a doctrine, nor has all men's wit, reason and wisdom conceived it. For who would know by himself that faith in Christ makes us one with Christ and gives us all the goods of Christ for our own? Who would think that no works are good except those which are done for our neighbor, or are put before him? Nature teaches nothing more than to work according to the words of the commandments. Therefore it falls to its own work, that he with pencils, he with fasting, he with garments, he with walls, one otherwise, the other so thinks to fulfill the commandments, and yet they are no more than their own exquisite, useless works, from which no one is helped; as now, alas, all the world goes astray through the doctrine and work of men, that faith and love have perished with the gospel.

Therefore the gospel and its understanding is a completely supernatural preaching and light, which shows only Christ. This is first of all because not one man to another, but an angel came from heaven and announced this birth of Christ to the shepherds, no man knew anything about it.

37 Secondly, this also means the midnight in which Christ was born;

so that it shows that all the world is dark in its future, and no reason can recognize Christ. It must be revealed from heaven.

Thirdly, the light that shines around the shepherds means to teach that there must be another light than all reason, and St. Lucas says here: Gloria Dei, the glory of God has shone around them, calls the same light a glory or honor of God. Why this? Namely, to touch the mystery and indicate the nature of the Gospel. For since the gospel is a heavenly light that teaches no more than Christ, in which God's grace is given to us and our thing is rejected altogether, it only sets up God's glory, so that no one can henceforth boast of any wealth, but must give God the glory and leave Him the credit that His pure love and goodness is that we may be saved through Christ. Behold, the divine glory, the divine honor is the light in the gospel that shines around us from heaven through the apostles and their followers who preach the gospel. For the angel was in the place of all preachers of the gospel, and the shepherds in the place of all hearers; as we shall see. Therefore the gospel cannot suffer any other doctrine beside it. For the doctrine of men is the light of the earth, the glory of men, the glory and praise of men, the arrogance of souls to their own work; for the gospel is to be presumed on Christ, on the grace and goodness of God, to boast on Christ, and to brave Christ.

39. Item four, this is the name of Judea and Bethlehem, where Christ was born. Judea in German means confession or thanksgiving; as when we confess, praise and thank God that all our goods are His gifts. Such a confessor and ruler is called Judea. Such a king of the Jews is Christ, as his rhyme is: Jesus Nazarenus, Rex Judaeorum. So we say also in German of a thankful or ungrateful one: He recognizes himself nevertheless; he does not recognize it 2c. Thus it is evident that no doctrine makes such a confession, but the gospel alone, which teaches Christ.

40. item, Beth is called a house; Lehem

means food or bread; Bethlehem, a house of bread. And the city had the name because it was situated in a good fertile land, rich in grain, that it was considered like the surrounding cities a granary, as we call such a city a lard pit. And in former times it was called Ephratha, that is, fertile; both names from one cause, that it had a fertile, grain-rich soil. This means that without the gospel there is nothing but desolation on earth, neither confession of God nor thanksgiving.

41 But where the gospel and Christ are, there is Bethlehem full of grain and thankful Judea. There, in Christ, everyone has enough, and there is a great deal of thanksgiving for divine grace. But the doctrines of men give thanks to themselves, yet they leave barren land and deadly hunger. No heart is ever satisfied, unless Christ preaches rightly in the gospel; then he comes to Bethlehem and finds him; then he also comes and remains in Judea, and gives thanks to his God forever: there he is satisfied; there God also has his praise and confession; and apart from the gospel nothing but ingratitude, and we nothing but die of hunger.

42. But the angel shows most clearly by his words the gospel, and that there is nothing else to preach in Christendom, taking to himself the ministry and word according to the gospel, and saying, Euangelizo; saying not evil, I preach unto you; but: A gospel I tell you, I am an evangelist, my word is a gospel. Thus gospel is called, as it is said above in Advent, a good cheerful message, which is to be the preaching of the New Testament. Of what then is the gospel? Listen, he says, "A great joy I proclaim to you"; my gospel says full of a great joy. Where is it? Hear further, "Penn unto you is born this day a Savior, which is Christ the Lord in the city of David."

(43) Behold, what the gospel is, a joyful preaching of Christ our Savior. He that preacheth him aright preacheth the gospel and joy. How can a heart hear greater joy than that Christ is given to it as its own? He

Speaks not alone, Christ is born; but appropriates to us his birth, saying, "Your Savior."

44 Thus the gospel not only teaches the history and story of Christ, but also gives it to all who believe in it, which, as I said above, is the true nature of the gospel. What good would it do me if he were born a thousand times, and were sung to me daily in the sweetest voice, because I should not hear that the same was true to me and should be my own? When the voice sounds, how secret and evil it sounds, then my heart listens with joy, that penetrates and sounds heartily well. If something else were to be preached, the evangelical angel and angelic evangelist would also have touched on it.

45 He continues: "You will have this as a sign: you will find the child wrapped in cloth and placed in a manger. The little cloths are nothing else than the holy scripture, in which the Christian truth is wrapped, there one finds the faith described. For the whole Old Testament has nothing else in it but Christ as he is preached by the Gospel. Therefore, we see how the apostles testify from the Scriptures, proving everything that is to be preached and believed about Christ. Thus Paul says in Romans 3:21 that the faith of Christ, by which we are justified, is attested by the law and the prophets. And he himself, Christ, after his resurrection, opened the Scriptures to them, showing how they speak of him. Luc. 24, 27. Item, on Mount Thabor, Matth. 17, 3. when he was transfigured, the two, Moses and Elias, stood with him, that is, the law and prophets, as his two witnesses, are signs that point to him. Therefore the angel says that the sign by which he is known is the cloth. For there is no other testimony on earth to Christian truth than the holy scriptures.

46 Accordingly, Christ's unholy skirt also means the Scriptures of the New Testament, which were divided and wasted in His suffering, John 19:23, 24. This means, as the pope, the anti-Christ, would not deny the Gospels, but would tear them apart and use them as a joke through false glosses,

that Christ would no longer be found in it. For the four soldiers who crucified the Lord were figures of all bishops and teachers in four places of the world, who tore apart the gospel and killed Christ and his faith with their teachings of men. Now the pope and his papists have long since accomplished what they set out to do.

(47) So we see that even the law and the prophets are not rightly preached nor known, but we see Christ wrapped up in them. It is true that Christ does not appear to be in it, nor do the Jews see him in it. They are unattractive, small cloths, bad words, and they seem to speak of small outward things, so that they cannot be recognized by themselves; but the New Testament, the gospel, must show, open and enlighten, as has been said.

(48) The gospel must first be heard, and the angel's appearance and voice must be believed. If the shepherds had not heard from the angels that Christ was lying there, if they had looked at him a thousand times, they would still not have understood that Christ was the child. Thus St. Paul says in 2 Cor. 3:16: "The law remains dark and covered before the Jews until they are converted to Christ." For Christ must first be heard in the Gospel, and then one sees how finely the whole Old Testament agrees with Him alone; and it rhymes so sweetly that man must give himself up in faith, and realize how true it is that Christ says John 5:46: "Moses wrote of Me; if ye believed him, ye would believe Me also."

Therefore let us beware of all doctrines that do not teach Christ. What more do you want to know? What more may you know, if you know Christ as it is said above, that through him you walk in faith toward God and in love toward your neighbor, and do to your neighbor as he has done to you? This is how the whole scripture is understood in a nutshell, that no more words or books are needed, but only life and deeds.

50. He lies in the manger. Behold, that thou mayest ever be assured that nothing but Christ shall be preached in all the world. What is the manger but the assembly of the

Christian people in the church to preach. We are the animals to this manger, there Christ is presented to us, from which we are to feed our souls, that is, lead to the sermon. He who goes to the sermon goes to this manger; yes, but they must be sermons from Christ. For not all mangers have Christ, nor do all sermons teach the faith; indeed, there was only one manger in Bethlehem, where this treasure lay within, and it was also an empty, despised manger, since there was no other food within. So the preaching of the gospel is free from all other things, has and teaches no more than Christ; but if it teaches anything else, it is no longer Christ's manger, but the manger of the stallions, full of temporal teaching of bodily food.

51 Now that it may be seen how Christ signified the faith of the Old Testament in the little cloth, we will give some examples. We read Matt. 8:4, where Christ cleanses the leper, saying to him, "Go, show thyself to the priest, and offer thy sacrifice, which Moses commanded, for a testimony unto them." Here you hear that Moses' law was given to the Jews for a testimony or sign; as also here the angel says, namely, that such a law signifies something other than itself. What? Christ is the priest, all men are spiritually leprous because of unbelief; but if we believe in him, he touches us with his hand, gives and lays his works upon us, by which we are made clean and whole without all our merit. In this way we should show ourselves to him, that is, be thankful, and confess that we have become righteous not by our works but by his grace; thus we are rightly judged against God. To this end, we are to offer our gift, that is, to give what is ours to our neighbor, and also to do good to him, as Christ did to us. This means, then, that we have served and sacrificed to Christ, the right priest; for it is done for his sake, and for his love and praise. Do you see here how finely Christ and faith are wrapped up in the bad scripture and figure? There you see that Moses only gave a testimony and interpretation to Christ with the law. In this way, one should understand the entire Old Testament and leave it alone.

These little cloths are a sign that identifies and confesses Christ.

(52) For the fact that the Sabbath was so strictly commanded, and that no work was to be done in it, shows that it is not our work but Christ's that is to be in us; for as it is said, it is not our works but Christ's that make us blessed. Now these are of two kinds, as indicated above. The first are the works that Christ has personally done without us, which are the chief works we believe in; the second are the works that he does in us toward our neighbor in love. That the first may be called the evening works, the other the morning works, and so evening and morning may become one day, as it is written in Genesis 1:5. For the Scripture begins the day in the evening and ends it in the morning, that is, the evening with the night is the first half, the morning with the day is the other half of the whole natural day. Now, as the first half is dark, the other light: so the first works of Christ are ours, hid in faith; but the others, of love, shall come forth in the day, to be publicly shown to the neighbor. Behold, thus is the whole Sabbath celebrated and sanctified.

Do you see how finely Christ lies here in this little cloth? how finely the Old Testament shows the faith and love in Christ and his Christians? Now, as children's diapers are commonly of two kinds? one outside, coarse cloth, the other inside, linen, more subtle. The woollen, coarse outer cloth are the figures now told from the Law; but the linen ones are the sayings of the prophets, set without figure. As Isaiah, Cap. 7, 14, says: "Behold, a virgin shall conceive, and bear a son, and his name shall be Emmanuel"; and the like, which would not be understood of Christ, if the gospel did not point them out, and point out Christ in them.

(54) Thus we have signified the two, faith and the gospel, that the same and nothing else should be preached in Christendom. Now let us see who the preachers and disciples are to be. The preachers are to be angels, that is, God's messengers, and to lead a heavenly life, always handling God's Word, so that they will never be men or women.

preach the doctrine of God. It is even an unfeasible thing to be God's messenger and not to advertise His message. But Angelus is called a messenger, and Lucas calls him here, angelus Domini, God's messenger. It is also more about the message than about his life. If he leads an evil life, he harms himself; but if he brings a false message for God's message, he deceives and harms everyone who listens to him, and makes idolatry among the people, so that they honor lies for truth, men for God, and worship the devil in God's place.

Therefore, there is no more horrible plague, misery, and misfortune on earth than a preacher who does not preach God's word; of whom now, alas, all the world is full, and yet they think they do well and are pious, and nothing else is their nature but murdering souls, blaspheming God, and establishing idolatry; that it would be much more blessed for them if they had been robbers, murderers, and the worst of boys, yet they knew that they were doing evil. But now they go about under the priestly, episcopal, papal, spiritual name and appearance, and are only ravening wolves in sheep's clothing, so that it would be good if their sermon were heard by no one.

The disciples are shepherds, poor people in the field. Here Christ keeps what he says Matth. 11, 5: "The poor have the gospel preached to them"; and Matth. 5, 3: "Blessed are the poor, for theirs is the kingdom of heaven." Here are no scholars, no rich, no mighty; for such people do not receive the gospel. The gospel is a heavenly treasure, does not want to suffer another treasure with it, cannot get along in the heart with an earthly guest. Therefore, whoever loves one thing must leave the other; as Christ says Matth. 6, 24: "You cannot serve God and mammon at the same time. The shepherds indicate this by the fact that they are found in the field under heaven, not in houses, and do not cling to temporal possessions; moreover, they are in the field at night, so that they are despised and unknown to the world, which sleeps at night and likes to walk and be seen during the day. But the poor shepherds go about their work by night;

These are all the lowly who live a poor, despised, unattractive life on earth, and dwell only under heaven, in God's power; they are worthy of the gospel.

57 For the fact that there are shepherds means that no one should hear the gospel for himself alone, but that each should tell the other who does not know it. For he that believeth for himself hath enough, and shall henceforth see how he may bring others also to such faith and knowledge: and so be one shepherd of another, feeding him, and waiting for him in this world, in the night of this life. The angel also frightens the shepherds for the first time. For nature is first terrified when it hears in the Gospel that all our things are nothing and condemned in the sight of God, and does not like to abandon its conceit and presumption.

(58) Now let every man judge himself against the gospel, and see how near or far he is from Christ, and how he stands in faith and love. Many are they who are inflamed with dreaming devotion when they hear such poverty of Christ; they are almost angry with the citizens of Bethlehem, chastising their blindness and ingratitude, thinking that if they had been there, they would have done great service to the Lord and his mother, and not have been so miserable. But they do not see beside themselves how many of their neighbors are around them, who might well need their help, but whom they let go and remain as they are. Who is there on earth who does not have poor, miserable, sick, erring or sinful people around him? Why does he not exercise his love here? Why does he not do to them as Christ did to him?

(59) It is a lie and a falsehood for thee to think that thou hast done much good to Christ, when thou hast not done it to these. If thou hadst been at Bethlehem, thou wouldest have regarded him as little as the rest; yea, because he is now declared who he is, thou wilt serve. Now if he came and lay in the manger, and told thee that he was he, of whom thou knowest so much now, thou wouldest have done something; but thou wouldest not have done it before. If anyone had told the rich man in the Gospel how great poor Lazarus would be in the future, that he would have been sure, he would not have let him lie and perish like that.

60 So if your neighbor were now that which he is to become in the future, and were then before you, you would well wait for him. But now this is not so, you throw it all to the winds and do not know your Lord in your neighbor, do not do to him as he has done to you. Therefore God also causes you to be blinded, deceived by priests and false preachers, so that you give to wood and stone, paper and wax, and lose that, so that you might have helped your neighbor.

IV.

Lastly, we must also act the angelic chant that we have daily in the Mass: Gloria in excelsis Deo (Glory to God in the highest). They order three things in this chant: the glory, the peace, the good pleasure or good will. The glory they give to God, the peace to the earth, the good pleasure to the people. The good will or good pleasure would like to be understood from the divine good will and good pleasure, which he has over men through Christ. But we want to leave it at the good will, which men have from this birth; as then also the words give, which are thus: Anthropis eudokia: hominibus beneplacitum: a good pleasure to men.

The first is the glory of God. This is where one should begin, so that in all things the glory and honor may be given to God, as to the one who does, gives and has all things, so that no one ascribes anything to himself or assumes anything for himself. For glory is due to no one but God alone, and cannot be shared or made common with anyone.

Adam stole honor through the evil spirit and appropriated it to himself, so that all men are disgraced with him, and it is still so deeply rooted in all men that no vice is so deep in them as the desire for honor. No one wants to be or like nothing, everyone pleases himself well, hence all misery, strife and war on earth comes.

(64) Christ brought glory back to God by teaching us how all our things are nothing but wrath and disgrace in the sight of God, that we should not boast in any way or please ourselves in it.

but must fear and be ashamed, as in the greatest danger and shame, that thus our honor and self-pleasure may be dashed to the ground and become nothing at all, and that we may be glad to be rid of them, so that we may be found and kept in Christ, as has been said.

The other is peace on earth. For at the same time as there must be strife where God's honor is not; as Solomon says, Prov. 13:10: Inter superbos: "Among the proud there is always strife"; so again: Where God's honor is, there must be peace. Why should they quarrel when they know that nothing is their own, but all that they are, have and are able to do is God's; they let Him have His way with them, and are content that they have a gracious God. Whoever knows that all his things are nothing in the sight of God, does not pay much attention to them, but thinks of another thing that is something in the sight of God, which is Christ.

It follows that where there are true Christians, there may be no strife, strife, strife among them; as Isaiah, Cap. 11:9, proclaims, saying, "They shall not kill one another, nor hurt one another on my holy mountain," that is, in Christendom. If the reason follows: "For the earth is full of the knowledge of God," that is, because they know God, that all things are his and our things are nothing, then they can have peace among themselves. As the same Isaiah Cap. 2, 4. says: "They will turn their swords into plowshares, and their spears into pruning hooks; they will not lift up swords against one another, nor practice war.

67 Therefore our Lord Christ is called a King of peace, and is signified by King Solomon, who in German is called Friedreich, that he may make us peace inwardly toward God in our conscience through faith built upon himself, and outwardly toward men in bodily conduct through love; that therefore through him there may be peace everywhere on earth.

The third is the good will of men. Here it is not called the good will that works good deeds; but the good pleasure and peaceful heart, which pleases everything that happens to it, whether good or evil. For the angels knew well that peace,

They sing about it, but they do not reach further than those who truly believe in Christ; they certainly have peace among themselves. But the world and the devil have no peace, leave them no peace, persecute them even unto death; as Christ Joh. 16, 33. says: "In me ye shall have peace, in the world ye shall have tribulation."

69. Therefore it was not enough for the angels to sing peace on earth, but also the good pleasure of men, that is, that they let it all be pleasing to them, praise and thank God; let it seem right and good to them how God deals with them and lets them deal with Him; They do not murmur, they stand calmly and willingly in God's will; indeed, because they know that God does and creates everything, whom they have come to the gracious Father through Christ in faith, they boast and rejoice when they are persecuted; as St. Paul says in Romans 5:3. Paul Rom. 5, 3. says: "We boast and glory in persecutions." It seems to them that everything they encounter is the best, out of the abundance of the happy conscience they have in Christ.

(70) Behold, such good will, good pleasure, good judgment in all things, whether good or evil, is what the angels here mean in their song. For where there is no good will, there is not long peace. He *) also makes all things worst, always makes the evil great and one accident into two. Therefore, as God does with them, they do not like it, and want to have it differently; so it happens that Psalm 18:26, 27. It says: "O Lord God, with him who considers all things elect, you also make them elect," that is, he who has such pleasure in all things, you again please you and all; "but with the perverse you also consort," that as you and all your doings and creations are not pleasing to him, so he again does not please you and all your own.

71 St. Paul says of good will in 1 Cor. 10:33: "Be diligent to please everyone, as I please everyone." How does this happen? If you let all things be good to you and please you, you in turn please everyone. It is a short rule:

*) He, namely, the will that is not good. D. Red.

If you do not want to please anyone, do not let anyone please you; if you want to please everyone, let everyone please you; but do not let go of God's word, for that is where all pleasing and displeasing ends. But whatsoever may be left undone without the forbearance of God's word, that leave, that thou mayest be pleasing to all; and let it seem good in the sight of God, and thou shalt have that good will which the angels sing of.

From this song we may learn what kind of creatures the angels are; leave aside what the natural masters dream of them, here they are thus painted, that they may not be painted too much, that also their heart and thoughts are recognized here. First of all, in that they joyfully sing glory to God, they show how full of light and fire they are; they recognize how all things are of God alone, they give themselves nothing, with great fervor they give glory only to the one who is it. Therefore, as you would think of a humble, pure, obedient, praising God and joyful heart in God, so think of the angels. And this is the first thing, so that they may walk toward God.

The other is love toward us, as we are taught to do above. Here you see how favorably great friends they are to us, that they grant us nothing less than themselves, rejoicing also in our salvation as nearly as in their own, so that in this song they truly give us a comforting stimulus to provide the best for them as for the best of friends. Behold, this is right, the angels, not according to their nature, so that the natural masters are without all fruit, but according to their innermost, heart, courage and mind understood, that I know not what they are, but what is their highest desire and constant work, there you see into their heart. That is enough of this gospel. What Mary, Joseph and Nazareth mean, is to be said in the Gospel Luc. 1.

The harness of this gospel.

(74) In this gospel is founded the article of faith, in which we say, I believe in Jesus Christ, who was born of Mary the Virgin. For though the same article may be found in more places of Scripture

is founded, but in no place so clear and abundant. St. Marcus says no more than that Christ had a mother, the same also St. John, both say nothing of the birth. St. Matthew says that he was born of Mary in Bethlehem; also leaves it there, without preaching the virginity of Mary gloriously, as we will hear in his time. But Lucas describes it clearly and diligently.

75 It is also proclaimed before times in the patriarchs and prophets; as when God said to Abraham Gen. 22, 18: "In your seed shall all the nations of the earth be blessed"; item, to David Ps. 89, 4. and Ps. 132, 11: "God has sworn an oath to David in truth, and will not fail him: of the fruit of your womb I will make a king on your throne." But these are dark sayings against the gospel.

76 Item, she is also meant in many figures. As, in the almond tree of Aaron, which blossomed supernaturally, although it was a scrawny stick of wood, Deut. 17, 5. Thus, Mary, a stranger to all natural and carnal blood, power and work, supernaturally gave birth to a true, natural son, she a natural mother; just as the almond tree also bore natural almonds and remained a natural almond tree. Item, by the skin of Gideon, Judg. 6:37, which was wet from the dew of heaven, and the land remained dry. And many more, which are not necessary to tell now. Nor do the figures dispute, but they adorn the faith; for it must first be believed and established before I believe that the figure serves for it.

Now it is very important that we do not let this article be taken away from us in our temptations, for the evil enemy attacks nothing so hard as faith. Therefore, we must be prepared and know where it is founded in the holy Scriptures, and if we point out its challenge, it is already weak, for it cannot stand against God's word.

(78) There are also many moral doctrines in the gospel, such as humility, patience, poverty, and many more: but these are sufficiently touched, and do not belong to the controversy; for they are fruits of faith and good works.

1.Christmas Day; Luc. 2, 15-20

On the second day of Christ.

Luc. 2, 15-20.

And when the angels were departed from them into heaven, the shepherds said one to another, Let us go now to Bethlehem, and see the thing that is come to pass, which the Lord hath made known unto us. And they came in haste, and found both Mary and Joseph, and the child lying in the manger. And when they had seen him, they spread abroad the word which was spoken unto them concerning this child. And all before whom it came marveled at the words which the shepherds had spoken to them. But Mary kept all these words and moved them in her heart. And the shepherds returned, praising and glorifying God for all that they had heard and seen, as had been said to them.

The gospel is almost easy to understand from the previous interpretation, because it shows an example and fulfillment of the teaching given in the previous gospel, when the shepherds did and found as they were told by the angels. Therefore the gospel pauses: What are the results and fruits of the word of God; and what are the signs by which it is known whether the word of God is in us and has worked.

I.

The first and main thing is faith. For if these shepherds had not believed the angel, they would not have gone to Bethlehem, nor would they have done any of the things told of them in the Gospel.

(3) But that any man should say, Yea, I would believe, if an angel had thus declared unto me from heaven; it is not spoken. For he that receiveth not the word for himself never receiveth it for the preachers' sake, though all the angels preach unto him. And he who receives it for the sake of the preacher does not believe the word, nor in God through the word, but he believes the preacher and the preachers. Therefore his faith does not last long. But he who believes the word does not consider who the person is who says the word, nor does he honor the word for the sake of the person; but again, he honors the person for the sake of the word, always putting the person under the word. And if the person perishes, or immediately falls away from the faith and preaches differently, he rather leaves the person in place.

because the word drive, remains on that, which it heard, it be person, it come person, it go person, as and when it likes and wants.

4 This is also the proper difference between divine faith and human faith, that human faith clings to the person, believes, trusts and honors the word for the sake of the one who says it. But divine faith, on the other hand, clings to the word that is God Himself; it does not believe, trust and honor the word for the sake of the one who said it, but it feels that it is so certainly true that no one can tear it away, even if the same preacher does. This is proven by the Samaritans, John 4:42, when they first heard about Christ from the Gentile woman and went out of the city to Christ at her word; when they heard him themselves, they said to the woman, "Now we no longer believe because of your words, for we now know for ourselves that this is the Savior of the world.

005 Again, all they that believed Christ for his person, and for his miracles, fell away when he was crucified. So it is now and ever was. The word for itself, without all attention to the person, must do enough to the heart, to resolve and comprehend the man, so that he, as it were caught in it, feels how true and right it is, even though all the world, all the angels, all the princes of hell said differently, yes, even though God Himself said differently; when He sometimes tempts His elect and pretends to want differently than He said before; as happened to Abraham when he gave his son Isaac to the Lord.

and Jacob in his battle with the angel, and David when he was driven out by Absalom his son 2c.

(6) This faith endures in life and death, in hell and heaven, and no thing can overthrow it; for it stands on the mere word, with contempt for all persons.

(7) These shepherds also had such faith, for they fell down and were so attached to the word that they forgot the angels who had told them. They do not say, "Let us go and see the word that the angels have made known to us," but rather, "That God has made known to us; the angel is so soon forgotten and only the word of God is grasped. In the same way, St. Lucas speaks of Mary in the text, that she kept the words in her heart and moved them, without a doubt, did not let anything dispute the little person of the shepherds, but took it all for God's word. Not only she, but all the others who heard such speech from the shepherds and were amazed, as the text says: they all only clung to the word.

8. And although this is a way of the Hebrew language, that when it speaks of a story, it says: "Want to see the word", as Lucas speaks here (because the stories are put into words and thereby made known): For this reason also it is provided by God, that the faith which is attached to the word and results from the word which is spoken of the story may be expressed; for Christ's life and suffering, if it had not been put into the word, so that faith might adhere to it, would have been of no use, because all who saw it with their eyes received no fruit from it, or even little.

9 The other part, the unanimity of the spirit. For this is the nature of the Christian faith, that it makes hearts one, that they are of one mind and of one will, as Psalm 68:7 says: "God the Lord, Christ our God, makes dwellers of one accord in the house." And Psalm 133:1: "How good and how merry it is that brethren dwell together as one." St. Paul speaks of the unity of the spirit in many places, Rom. 12, 18. 1 Cor. 12, 4. and Eph. 4, 3. where he says: "Be ever diligent, that

you are of one mind, of one will." Such unity is not possible apart from faith; for every man's way pleases him, therefore the land, as they say, is full of fools. full of fools. Experience shows how the orders, ranks, and sects are divided among themselves; each one esteems his order, his rank, his character, his work, his conduct as the best and the right way to heaven, despises the other and does not accept him; as we now see among the clergy, monks, bishops, and all that is spiritual.

(10) But those who have a true faith know that it is in the faith that they agree. Therefore they do not divide and disagree for the sake of any outward estate, profession, or work. Everything is the same to them, no matter how diverse it is externally. So here the shepherds find one mind, one will, speak one opinion, one word among themselves, and say: "Let us go" 2c.

The third is humility, that they recognize themselves as men. That is why the evangelist adds, "The people, the shepherds," 2c. For faith teaches at once that all that is human is nothing before God. Therefore they despise themselves and think nothing of themselves; which is true thorough humility and self-knowledge. Humility means that they do not ask anything about everything that is great and high in the world, and hold themselves to the lowly, poor, despised people, as St. Paul teaches Romans 12:16, saying: "Do not look at what is high, but hold yourselves to what is lowly. As also Psalm 15:4 says, "The righteous despiseth the vile, and honoureth the godly."

012 From all this then cometh peace. For he that respecteth not all things that are outward and great, forsaketh them easily, and quarreleth with no man for them: he feeleth a better thing inwardly in the faith of his heart. There is also unanimity, peace, and humility among murderers, public sinners, and even among gospelers: but it is a unity of the flesh, and not of the spirit; as Pilate and Herod became one with one another, being at peace with one another.

and humility, also the Jews, as Psalm 2:2 says: "The kings of the earth and the princes have become one with one another against Christ. So also the pope, monks and priests are one, if they are to strive against God, who are otherwise all sects among themselves. Therefore this is called unanimity, humility and peace of mind, that it is over and in spiritual things, that is, in Christ.

The fourth is to love one's neighbor, and to despise oneself. This the shepherds prove by leaving their sheep, and going, not to the high and great lords of Jerusalem, nor to the councilors of Bethlehem, but to the poor little company in the fold; showing themselves and keeping themselves to the lowly, willing and ready, no doubt, to serve, and to do what was desired of them. If faith had not been there, they would not have gone from the sheep and left their own before the angels had commanded them. For they did it of their own free will and counsel, as the text says. They talked with each other about it and came in haste; yet the angel did not command them, did not admonish them, did not advise them, but only showed them what they would find, leaving them free to go and search.

14 Love also acts in this way, it has no commandment, it does all things of itself, it does not hurry or delay, it is enough for it to be shown that it must not and does not suffer any driver. Ah! much could be said about that. So a Christian life should walk voluntarily in love, forgetting oneself and one's own, thinking only of and hastening to one's neighbor, as St. Paul Phil. 2:4 says: "No one looks at what is his, but at what is another's." And Gal. 6:2: "Bear ye one another's burdens, and so shall ye fulfill the law of Christ."

(15) But now the pope, with his bishops and priests, has made the world full of law and compulsion, and there is nothing left in all the world but vain activity and anxiety, no more voluntary order or state; as it is proclaimed that love should be extinguished and the world corrupted with the doctrine of men.

(16) The fifth is joy, which is manifested in words, so that one gladly speaks and hears about what faith has received in the heart. So here, the shepherds were gossiping with one another cheerfully and kindly about what they had heard and believed, and they were almost making a lot of words, as if they wanted to gossip uselessly. They were not content to say, "Let us go to Bethlehem and see the word that has come to pass;" and they added, "Which God has done and made known to us. Is it not a leftover tale that they say, "This thing has come to pass that God has done"? If only they had said in a few words, "Let us see the word that God has done there.

17. but the joy of the spirit passes over as with glad words, and yet there is nothing left, yes, still all too little, and cannot pour it out as they would like, as Psalm 45:1 says: "My heart gulps out a good word", as if to say: I would like to say it out, but I cannot; it is greater than I can say it, that my saying it is hardly a gulping. Hence comes the speech Psalm 51, 17. and in more places: "My tongue shall leap forth thy righteousness," that is, to speak, sing and say of it with joy and leaping 2c. And Ps. 119, 171: "My lips shall foam forth praise unto thee," as a boiling pot swells and foams.

The sixth, that they follow in deed. For as St. Paul says in 1 Cor. 4:20: "The kingdom of God is not in words, but in deeds"; so here the shepherds not only say, "Let us go and see," but have also gone, yes, they do more than they say. For the text says, "They came in haste," which is more than they went badly, as they had promised. So faith and love always do more than they say, and their thing is all living, busy, active and superfluous. So a Christian should do little in word and much in deed, as he certainly does if he is a true Christian. But if he does not do so, he is not yet a true Christian.

019 The seventh is that they freely confess and publicly preach the word which was spoken to them concerning the child, which is the

This is the highest work in the Christian life; one must risk life and limb, good and honor. For the evil spirit does not attack so hard the right belief and the good life secretly and in oneself; but if one wants to go out and spread the same, confess, preach and praise even the others too well, he does not like that. This is why Lucas says here that they not only came and saw, but also proclaimed about the child what they had heard in the field, not only before Mary and Joseph, but before everyone.

(20) Do you not think that there were many who took them for fools and nonsensical people, that they dared to speak of angelic singing and preaching as coarse and unlearned laymen? How should one be received now, if he brought before pope, bishop and scholars such a tale, even much less? But the shepherds, full of faith and joy, were gladly foolish before men for God's sake. So does a Christian man. For God's word must be considered foolishness and error in this world.

The eighth is Christian liberty, which is not bound to any work, but all works are equal to a Christian as they appear to him. For these shepherds do not run into any desert, do not put on caps, do not give plates, do not change clothes, time, food, drink, nor any outward work, go back to their hurdles, serve God in the same. For a Christian being does not stand in an outward walk, nor does it walk in man according to the outward state, but according to the inward state, that is, there is another heart, another courage, will, and mind, which does the very works that another does without such courage and will. For a Christian knows that it all depends on faith; therefore he walks, stands, eats, drinks, clothes, works and walks, as otherwise a common man in his state, so that one does not become aware of his Christianity; as Christ says Luc. 17, 20. 21.: "The kingdom of God does not come in an outward way, and cannot be said, Behold, here or there; but the kingdom of God is within you."

22. against this freedom the pope argues

and the spiritual state with their laws and chosen clothes, food, prayers, places and persons; catch themselves and everyone with such soul snares, since they have filled the world with them, as St. Anthony saw in the vision. For they think that it lies in their nature and works that one becomes blessed; they call other people worldly, when they themselves are seven times worldly, since their thing is all man's work, of which God has commanded nothing.

The ninth and last is to praise and thank God. For we can do no work to repay God for His goodness and grace without praise and thanksgiving, which then comes from the heart and does not require many organs, bells and clanging. Faith teaches such praise and thanksgiving; as it is written here about the shepherds, that they went back to their hurdles with praise and thanksgiving; they are almost satisfied whether they have not become richer, whether they have not been honored more, whether they have not eaten and drunk better, whether they have not done their trade better.

(24) Behold, in this gospel thou hast thus set forth a true Christian life, first of all according to its outward character, that outwardly it seemeth nothing, or even little, in the sight of men; yea, it is error and folly in the sight of the more part; but inwardly it is light and joy and blessedness. Therefore, we can see what the apostle means when he talks about the fruits of the Spirit in Gal. 5:22 and says: "The fruits of the Spirit", that is, the works of faith, "are love, joy, peace, goodness, gentleness, patience, faithfulness, meekness and chastity"; no person, time, food, clothing, place or such exquisite works of man are mentioned, as we see in the papists' lives.

II.

(25) Now what it is to find Christ in such poverty, and what his swaddling clothes and manger mean, is told in the former gospel; that his poverty teaches how we are to find him in our neighbor, the least and the neediest; and his swaddling clothes are the holy Scriptures; that in real life we are to keep ourselves to the needy, in study and contemplative life only to the Scriptures; so that

Christ alone is the man of both lives and lies before us in all ends. Aristotle's, Pabst's and all men's books are to be avoided, or read in such a way that we do not seek the betterment of our souls in them; but practice time and this life with them, as one learns a trade or worldly law. But it is not in vain that St. Lucas sets Mary before Joseph and both of them before the Child, saying: "They have found Mary, Joseph, and the Child in the manger.

Now it is said above that Mary is the Christian church, Joseph the church servant, as there should be the bishops and pastors when they preach the gospel. Now the church is preferred to the prelates of the church, as Christ also says Luc. 22, 26: "Whoever wants to be the greatest among you shall be the lowest," although this is now reversed; which is also not a miracle, because they rejected the gospel and exalted the gossip of men. The Christian church now keeps all the words of God in its heart and moves them, holds them against each other and against the Scriptures. Therefore, he who is to find Christ must find the church first. How would one know where Christ and his faith were if one did not know where his believers were? And whoever wants to know about Christ must not trust himself, nor build his own bridge to heaven by his own reason, but go to the church, visit it and ask.

(27) Now the church is not wood and stone, but the multitude of people who believe in Christ; we must stand with them and see how they believe, live and teach; they certainly have Christ with them. For apart from the Christian church there is no truth, no Christ, no salvation.

28 From this it follows that it is uncertain and wrong for the pope or a bishop to have believed himself alone and to claim to be a master, for they all err and may err. But their doctrine shall be subject to the multitude. What they teach, let the congregation judge and adjudicate; to the same judgment let it be confessed, that Mary may be found rather than Joseph, that the church may be preferred to the preachers. For it is not Joseph, but Mary, who keeps these words in her heart, moving and keeping them together or against each other. The apostle also taught this in 1 Cor. 14:29, 30, saying, "One or two shall interpret the Scriptures, and the others shall judge; and where a thing is revealed to him that sitteth, let the first hold his peace."

But now the pope and his followers have become tyrants, have reversed such Christian, divine and apostolic order, have brought up a completely pagan and Pythagorean way, that they may say, lulaffen and alfenzen,*) what they want, no one shall judge them, no one shall persuade them, no one shall call them silent. And thus they have also dampened the spirit, so that with them one finds neither Mary, nor Joseph, nor Christ, but only rats, mice, vipers and snakes of their poisonous teachings and hypocrisy.

(30) This Gospel is not almost a controversial Gospel, for it teaches Christian morals and works, but does not so publicly establish the articles of faith. Although in the mysteriis, as is now told, it would be strong enough; but mysteria do not dispute, they must be public sayings that clearly indicate the articles of faith.

*) That means: talking silly stuff. D. Red.

3.Christmas Day; John 1, 1-14

On the third day of Christ.

John 1:1-14.

In the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God. All things are made through the same, and without the same nothing is made that is made. In him was life, and the life was the light of men. And the light shines in the darkness, and the darkness has not understood. There was a man sent by God, whose name was John. He came to testify that he was the light, so that they might all believe through him. He was not the light, but that he testified of the light. This was the true light that enlightens all people who come into this world. It was in the world, and the world was made by it, and the world knew it not. He came into his own, and his own received him not. But as many as received him, to them gave he power to become the children of God, who believe on his name. Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word became flesh, and dwelt among us, and we beheld his glory, a glory as of the only begotten of the Father, full of grace and truth.

I.

(1) This is the highest gospel of all, but not, as some think, dark or difficult. For here the high article of the divinity of Christ is most clearly founded, which all Christians ought to know, and may well understand. Nothing is too high for faith. Therefore, we want to act as clearly as we can, and not hide it from the common man like the school teachers with their fictitious subtleties, or scare anyone away. There must not be much pointed and sharp trachtung, but only simple bad attention to the words.

(2) First of all, all that the apostles taught and wrote they drew from the Old Testament, for in it all things were proclaimed that were to come to pass in Christ and were to be preached, as St. Paul says in Romans 1:2: "God promised the gospel of His Son Christ through the prophets in the holy Scriptures. Therefore, all their preaching is based on the Old Testament, and there is not a word in the New Testament that does not look behind it into the Old, in which it was preached before. Thus we have seen in the epistle how the deity of Christ is proved by the apostle from the sayings of the Old Testament. For the New Testament is

no more than a revelation of the Old. The Old Testament is a testamentary letter of Christ, which he opened after his death and had it read and proclaimed everywhere through the gospel, as Revelation 5:5 refers to the Lamb of God, who alone opens the book with the seven sigils, which no one else could open, neither in heaven, nor on earth, nor under the earth.

In order that this gospel may become clearer and easier, we must go behind us to the Old Testament, to the places where this gospel is based. And this is Moses at the first chapter and beginning of his first book, there we read Cap. 1, 1. 2. 3. thus: "In the beginning God created the heavens and the earth. And the earth was desolate and void, and darkness was upon the face of the deep, and the Spirit of God was hovering upon the face of the waters. Then God said, Let there be light, and there was light. "2c. So henceforth Moses tells how all creatures are created like light, namely, by the speaking or word of GOD. As: "God said: Let there be a heaven"; "God said: Let there be sun, moon and stars" 2c.

4. from the text of Moses it follows and concludes clearly that God has a word by.

which he spoke before all creatures were created; and that same Word may not and cannot be a creature, since all creatures are created by the same divine speaking, as the text of Moses clearly and powerfully compels, saying, "God said, Let there be light; and there was light." There must be the word before the light, because the light becomes through the word; thus also before all other creatures, which also become through the word, as Moses writes.

Now let us continue. If the Word was before all creatures, and all creatures were made and created by it, then it must be another being than the creature. And if it has not come into being or been created as the creature, then it must be eternal and have no beginning. For since all things began, it was already there before, and cannot be comprehended in time or creature, but hovers over time and creature; indeed, time and creature become and thereby begin. Thus it is irrefutable: what is not temporal must be eternal; and what has no beginning must not be temporal; and what is not creature must be God; for apart from God and creature there is nothing or no being. Thus we have from this text of Moses that the Word of God, which was in the beginning, and by which the creatures came to be and were spoken, must be an eternal God and not a creature.

6th Further: The word and the one who speaks it may not be one person, because it does not suffer that the speaker himself is the word. What kind of speaker would that be, who would be the word itself? He would have to be a mute, or the word would have to speak of itself without the speaker and speak itself. Now here the Scripture stands strong and clear with words expressed: GOD spoke; that GOD and His Word must be two different things. So if he had written: It was a saying, or it has been a saying; so it would not be so clear that there were two things: the word and the speaker. But now he says: God spoke, and names the speaker and his word: he forcefully forces that there are two things, and the speaker is not the word, nor is the word the speaker; but the word comes from the speaker, and has not its essence

from itself, but from the speaker. But the speaker does not come, nor does he have his being from the word, but from himself. Thus Moses concludes that here are two persons in the Godhead from eternity, before all creatures, and one has its essence from the other, and the first from no one but itself.

(7) Again, the Scripture stands firm that there is no more than one God, as Moses begins, saying: "In the beginning God created the heavens and the earth. And Deut. 6:4: "Hear, O Israel, thy God is but one God." Behold, thus the Scripture proceeds with simple, comprehensible words and teaches such a high thing so clearly that everyone can understand it, so powerfully that no one can contradict it. Who cannot understand from these words of Moses how in the Godhead there must be two persons and yet only one Godhead?

8 Again, who is so perceptive as to speak against this? He must let the word be something other than God, its speaker; and yet must confess that it was before all creatures and made the creature through it. So he must certainly let God be, too; for apart from the creature there is nothing but God. So he must also confess that there is only one God. And so the Scripture compels and concludes that these two persons are one complete God, and each one is the true, one, perfect, natural God who created all things. And that the speaker has not his being from the Word, but the Word has his being from the speaker, yet all things eternal and everlasting, apart from all creatures.

(9) Here the heretics of Ariani wanted to make a mist of this bright saying and bore a hole through the sky, because they could not get over it, and said: That this word of God would also be a God, but not natural, but created. And all things were made by the same; but it was also made before, and after that by this all the rest. Which they say without any! Which they spoke out of their own dreams without any foundation in Scripture, so that they abandoned the simple words of Scripture and followed their own thoughts.

(10) Therefore I have said, If any man will surely go and stand, let him not pay much attention to subtle and pointed words or poems, but let him abide in the plain, powerful, and clear words of Scripture, and he shall stand. We will also see how St. John preempted and countered the same heretics in such evasion and revelation.

So now we have here in Moses the right golden treasure trove, from which is taken all that is written of the divinity of Christ in the New Testament. Here you see from where St. John's gospel flows and where its foundation lies, and from this it is easy to understand. Behold, from whence flows the saying Ps. 33:6, "The heavens were made by the word of GOD." And Solomon, Prov. 8, 22, when he describes the wisdom of God, how it was before all things with God, with many beautiful words, took it all from this chapter of Moses, and all prophets have almost worked in this treasure trove and dug out their treasure.

12. But of the Holy Spirit there are also other sayings in the same Moses, Genesis 1:2, namely, where he says: "The Spirit of God hovered over the waters. The Spirit of God must be something else than the one who blows, and yet before all creatures. Item, when he says v. 28. 31.: "God has blessed the creatures, has looked upon them and was pleased with them." Which benedeiung and benevolent appearance indicates the Holy Spirit; therefore the Scripture ascribes life and benevolence to Him. But these sayings are not yet so well worked as those indicating the Son, therefore they do not yet shine so brightly. The ore is still half in the pit, so it is easy to believe when reason is caught so far away that it believes two people. But whoever has time and should hold the sayings of the Holy Spirit in the New Testament against this text of Moses, would find great light, joy and delight.

(13) Now we must open wide our hearts and our understanding, so that we do not regard such a word as the lowly words of a man; but as great is he who speaks, so great must we regard his word also. It is a word that he has written in himself.

speaks and remains in him, is never separated from him. Therefore, according to the thoughts of the apostle, we must think how God speaks to Himself and lets a word of Himself in Himself. But this word is not a mere wind or sound, but brings with it the whole essence of divine nature. And as it is said above in the epistle about appearance and image that the divine nature is formed in such a way that it completely follows into the image, and it becomes and is the image itself, and the clarity also leaves out the appearance in such a way that it essentially goes into the appearance; in the same way God also speaks his word of himself in such a way that his whole divinity follows the word, and naturally remains in the word and is essential.

(14) Behold, we see where the apostle gets his speech, when he calls Christ an image of divine essence and a semblance of divine glory, namely, from this text of Moses, which teaches that God speaks a word about Himself, which may be nothing else than an image that draws Him. Since every word is a sign that means something. But here, what is signified is naturally in the sign or in the word, which is not in the other sign; therefore, he rightly calls it an essential image or sign of his nature.

(15) The word of man also has something to do with this, for in it the heart of man is known. It is common to say, "I have his heart or his mind," when he has only his word, because the word is followed by the mind of the heart, and is known by the word as if it were in the word. Therefore experience has also taught the Gentiles to say: Qualis quisque est, talia loquitur: What a man is, that is what he speaks; item: Oratio est character animi: Speech is an image or reflection of the heart: if the heart is pure, it speaks pure words; if the heart is impure, it speaks impure words. And the Gospel of Matthew 12:34 agrees with this, where Christ says, "Out of the abundance of the heart the mouth speaketh." And, "How can you speak good things when you are evil?" Also St. John the Baptist Joh. 3, 31: "He who is of the earth speaks of the earth." Item, the German proverb: Weß das Herz voll ist,

The mouth passes over it. Thus all the world confesses that no image is so like and so certain of the heart as the speech of the mouth, as if the heart were essentially in the word. The bird is recognized by its song, for it sings as its beak has grown.

(16) So it is in God, too, that His word is so like Him that the Godhead is completely in it, and he who has the word has the whole Godhead. But this likeness is also missing here. For the human word does not bring with it essentially or the nature of the heart, but only meaningfully or as a sign; just as the wooden or gold image does not bring with it the human nature that it signifies. But here in God the word brings with it not only the sign and image, but also the whole being, and is just as full of God as he whose image or word it is. If man's words were like hearts, or his heart's opinion, or his heart's opinion were like words, then it would be a full likeness - but this may not be: therefore the Word of God is above all words, ohn equal in all creatures.

(17) They have indeed sharply disputed the inner word of the heart in man, which remains within, because man is created in the image of God; but it has remained so deep and dark until now, and will remain so, that they themselves do not know how it is done. Therefore we leave it and come to the gospel, which is now clear and open in itself.

In the beginning was the Word.

What does it mean for a beginning, because Moses 1 Mos. 1, 1. says: "In the beginning God created heaven and earth"? That is the beginning, when the creatures began their being. Otherwise there was no beginning before; for God did not begin to be, but is eternal. Thus it follows that the Word is also eternal, because it did not begin in the beginning, but was already in the beginning, John says here. It did not begin, but when all things began, it was already there; and its essence did not begin, but was there when all things began.

19. How carefully the evangelist speaks, that he does not say, "In the beginning was the Word"; but, "It was there," and was not. It

has another origin of its being, because to become or to begin. To this he says, "in the beginning." If he had been made before the world, as the Arians would have it, he would not have been in the beginning, but he would have been the beginning itself. But now John stands firm and clear. "In the beginning was the Word," and he has not been the beginning. Where did St. John get such words? From Moses, as it is said, Gen. 1, 3: "God said, Let there be light." From the text follows tangibly this text: "In the beginning was the Word." For if God spoke, then there had to be a word. If he spoke in the beginning, when the creatures began, then he was already in the beginning and did not begin with the creatures.

20 Why does he not say: Before the beginning was the word? that would have been clearer than it can be seen; as St. Paul often says: before the world procurement 2c. Answer: Because it is the same in the beginning and before the beginning, one follows from the other. St. John, as an evangelist, also wanted to agree with the scripture of Moses and to show its reason, which would not have happened if he had said: before the beginning; because Moses does not say anything about what is before the beginning, but describes the word in the beginning, so that he could describe the creation, which happened through the word, all the more accurately. For the same reason he also calls it a word, when he might have called it a light, life, or otherwise, as he does afterwards; for Moses writes of a word. Now, not to begin, and to be in the beginning, is as much as to be before the beginning. But if it was in the beginning and not before the beginning, then it must have begun to be before the beginning, so the beginning would have been before the beginning; that would be contrary to each other, and so much as that the beginning would not be the beginning. Therefore it is masterly said: In the beginning was the word; so that it is indicated that it did not begin, and therefore was eternal from before the beginning.

And the word was with GOD.

Where else would it be? It was ever nothing except God. Moses also says that, since

he writes: "God said: Let there be a light". If he should speak, then the word must ever be with him. But he clearly separates the person here, that another person is the word, than the God, where it was. This saying of John does not suffer that God alone was, because he says that something was with God, namely his word. If only one thing had been there, what could he say: "With God was the Word"? To be something with him is not to be alone or to be himself. And it is to be noted that the evangelist presses hard on the little word "with"; for he will say it again, that he ever clearly expresses the personal difference, to meet natural reason and future heretics. For since natural reason understands very well that there is only one God, and many sayings of Scripture confirm this to be true, it strives very hard against the idea that more than one person should be the same God.

(22) And hence came Sabellius, the heretic, who said that the Father, the Son and the Holy Spirit were one person. Again, Arius, although he admitted that the Word was with God, he did not want him to be true God. The former confesses and teaches too great simplicity in God, the latter teaches too great diversity. The former mixes the person into one another; the latter separates nature from one another. But the truth of Christian faith goes right through, teaches and confesses unmixed persons and undivided nature. The Father is another person than the Son, but he is not another God. Whether natural reason does not comprehend this, that is right; faith alone should comprehend it. Natural reason makes heresy and error; faith teaches and holds the truth, for it clings to the Scriptures, which neither deceive nor lie.

And GOD was the Word.

23. since there is no more than One God, it must be true that God Himself is this Word, which was in the beginning before all creatures. *) There have been some who have believed the-

*Some read and order these words thus: "And the Word was God", to explain that this Word is not only God and a distinct person, but also in the Word of God.

Those who wanted to turn this saying around and interpret it: "And the word was God" have had their own subtleties. But we do not let ourselves be driven by the text, as if John had not known how to put his words. He means this: Since there is no other God but the only one, the same God is essentially the same Word of which he speaks, and there is nothing in the divine nature that is not in the Word; that it may ever be clearly expressed how true this word "God" is, that it is not only true that the Word is God, but also that God is the Word.

(24) This saying, though it is hard against Arius, who teaches that the Word is not God, seems hard to strengthen Sabellius, for it reads as if he were mixing the persons together, and thereby revoking or reversing the former saying, when he separated the persons within, and said, "The Word was with God. But the evangelist wanted to set his words in such a way as to put down all heretics; therefore here he pushes Arius to the ground, and gives the Word the true natural divinity in that he says: "And GOD was the Word." As if he should say: I do not say: The Word is God; which speech would be understood as if the Godhead were only said by him, and were not essential, as you say Arius; but so I say: "And God was the Word"; which cannot be understood differently than thus: That which everyone calls God and respects, that same is this Word. Again, that here Sabellius and Reason do not mean, I hold with him. and mix the person together, and recant what I have said of it, then I say it again and say:

The same was in the beginning with God.

(25) With God, with God it was, and yet God was the Word. Behold, thus the evangelist contends on both sides that both are true: God is the Word, and the Word is with God; one nature of divine essence, and yet not one Person alone; and one Person at all.

his essence is truly one God with the Father. But we leave them now as they lie one after the other: "And God was the Word"; that this is the opinion: Sintemal no 2c. (f g)

164 D. 10, 182-184. On the third day of Christ. W. n, 226-229. 165

Complete and whole God, in the beginning and forever.

(26) These are the sayings in which our faith is founded, and in which we must keep ourselves. For it is ever too high for reason that there should be three persons, and that each one should be complete, and the whole one God; and that there should not be three Gods, but One God. Our schoolteachers have driven it back and forth with great subtleties, so that they would make it comprehensible. But if you don't want to fall into the net of the evil enemy, let go of their cunning, conceit and subtlety and stick to these divine words; there crawl in and stay in it, like a hare in its stone crack. If you walk out and give in to their human talk, the enemy shall lead you and finally overthrow you, so that you do not know where reason, faith, God and yourself remain.

27 Believe me, as he that hath experienced and tried these things, and speaketh not out of a pot; the scripture is not given us in vain. If reason had been right, we would not have needed the Scriptures. Let Arius and Sabellius frighten you, who, if they had remained in the Scriptures and had let reason take its course, would not have been so greatly harmed. And our school teachers would also be Christians if they had left their subtleties alone and remained in the Scriptures.

All things are made through the same.

Is this not clear enough? Who will wonder whether the obstinate will not now let themselves be persuaded of their error, how clearly and roughly the truth is told to them? If the Arians could escape this bright and clear saying and speak: All things are made by the word, but he was made before, and after that all things by him; yet here it is plainly said, "All things were made by him"; without doubt that he was not made, not even of the number of things made. For he who names all things excludes nothing; as also St. Paul, Heb. 2:8, interprets the saying Ps. 8:7, "All things thou hast cast under his feet. In this," he says, "that he hath cast all things under his feet, he hath nothing.

that he has not subjected to him." And 1 Cor. 15:27: "He hath put all things in subjection unto him, without doubt, except he that put all things in subjection unto him." So also here must be understood: All things were made through him, without doubt except him through whom all things were made, and without him there was nothing that was not made. This saying he also draws from Genesis, Genesis 1:7, where he tells all the creatures that God made, and says each time, "God spoke, and it was so"; so that he shows that they were all made by the Word. Still St. John expresses this further and explains himself, saying:

And without that nothing is made that is made.

29. nothing is made without him, much less is he himself made, without whom nothing is made; so that Arius' error may ever raise nothing, even though it has helped nothing. Let no one ever suggest that this word is God and the true Creator of all creatures, since without him nothing is made that has ever been made.

30 There is a doubt among some about this text of the order half, and the piece: "that is made", some put to the following text, in this way: "That is made, was in him the life. This is the opinion of St. Augustine. But others, and I, think that it belongs to the previous text, as I have put it, thus: "And without the same nothing is made that is made." As if he should say: Of the things that are made, none is made without him. In order that he may clearly express that all things are made by him and that he is not made, he thus clearly and firmly states that he is true God, although not from himself, but from the Father; therefore he is called made through him and made by the Father.

In him was life.

31 This saying they commonly draw into the high speculation and heavy reasoning of the twofold nature of the creature, as the Platonic philosophers are famous for; namely, that all creatures have their nature once in their own nature and manner, as they are

166 L . 10, 184-186. On the third day of Christ. W. n, 229-231. 167

created, on the other hand, in the divine providence from eternity, in which he has decided to create all things in himself; and thus, as he lives, so all things in him are also alive. And that same being of the creature in God, they say, is nobler than the being in its own kind and nature; for in God lives also that which does not live in itself, as, stone, earth, water 2c. And so St. Augustine says that this word is an image of all creatures, and like a treasury full of such images, which they call ideas, after which the creature is made, each according to its image. And of this John is said to have said here, "In him was life," linking the text to the previous one, thus, "What was made there was life in him," that is, everything that was ever made, before it was made, lived in him before.

32 But though I do not reject this, yet methinks it is too far sought, and a forced mind in this place. For John speaks very plainly and badly, not thinking to lead us into such pointed and subtle reflections. Nor do I know at this time whether all Scripture speaks of creatures in this way. It does say that all things are known beforehand, chosen and ready before God and live as if it had already happened; as Christ Luc. 20, 38. says of Abraham, Isaac and Jacob: "God is not a God of the dead, but of the living; for they all live unto Him." But not one finds written in this way: In him all things live.

This saying also speaks of something more than the life of the creature in Him, which was before the world; but in the most simple way it means that He is the fountain and source of life, that everything that lives lives from Him and through Him and in Him, and apart from Him there is no life; as He Himself says Joh. 14, 6: "I am the way, the truth and the life"; item Joh. 11, 25: "I am the resurrection and the life". Therefore John calls Him in his epistle 1 Joh. 1, 1. "the word of life." And especially he speaks of the life that men have from him, that is, eternal life. For the sake of which life he began to write the gospel.

The whole text proves this. For of what life he speaks, he himself explains and says: "The life was a light of men"; in this he shows without doubt how he speaks of the life and light, which Christ gives to men through himself. Therefore he also introduces John the Baptist as a witness of such light. Now it is ever evident how John the Baptist preached about Christ, not according to the high speculation they speak of, but plainly and badly, how Christ is a light and life to all men for salvation.

35 Therefore it is to be known that John wrote his gospel, as the histories say, from the cause that the heretic Cerinthus stood up in his time and taught that Christ had not been before his mother Mary; thus he made a true man or creature out of him. To counteract the same heretic, he elevates his gospel so high and carries it through in such a way that he preaches Christ's divinity almost in all letters, which none of the other evangelists does. He also introduces Christ with great diligence, John 2:4, standing so strangely against his mother and speaking harshly to her as if she were not his mother. "Woman, what have I to do with you?" he said to her. Wasn't that a strangely harsh word from a son to his mother? So also at the cross Joh. 19, 26: "Woman, behold, this is your son." All this was done so that he might prove Christ out and out to be a true God against Cerinthus, and yet he uses the words in such a way that he not only meets Cerinthus, but also Arius, Sabellius and all heretics.

36 We also read that the same Saint John once saw Cerinthus in the bath, and said to his disciples, Let us quickly flee out, lest we perish with man. And when he had come out, the bathhouse had fallen in and destroyed the enemy of the truth. Therefore he sharpened and directed all his words against the error of Cerinthus, saying, Christ was not alone before his mother; yea, he was in the beginning the Word, of whom Moses wrote in the first beginning, and made all things by him, and he with God, and God was the Word, and was in the beginning with God.

168 n io, 186-189. On the third day of Christ. W. xi, 231-234. 169

been; strikes the Cerinthus with vain thunderclaps.

(37) Let us therefore consider that the opinion of the evangelist in this saying is simple bad sense: He that knoweth not Christ, nor believeth a true God, as I have hitherto described him, that he was the Word in the beginning with God, and made all things by him; but would think him only a creature which began in time, and after his mother became first of all, as Cerinthus teacheth: he is eternally lost, and may not have life; for there is no life but this Word and Son of God; in him alone is life. The man Christ, if he were alone and without God, would be of no use, as he himself says Joh. 6, 55. 63: "The flesh is of no use. But my flesh is true food, and my blood is true drink." Why is flesh no good, and yet my flesh is the one true food? Because I am not empty flesh, nor a mere man, but the Son of God. So my flesh is food, not because it is flesh, but because it is my flesh; that is, whoever believes that I, who am a man, have flesh and blood, as another man, am also the Son of God and God, feeds on me and lives. But whoever believes me to be only a man, the flesh is of no use to him, for it is not my flesh or God's flesh. So he also says John 8:24: "If you do not believe that I am He, you must die in your sins"; item v. 36: "If the Son sets you free, you will be set free." This is also what this saying means: "In Him was life"; the Word of God in the beginning and God Himself must be our life, food, light and blessedness. Therefore it is not to be ascribed to the humanity of Christ that it makes us alive; but in the Word is the life which dwells in the flesh and through the flesh makes us alive.

(38) Behold, this mind is simple and prudent; as St. Paul is wont to call the doctrine of the Gospel, 1 Tim. 4:8, doctrinam pietatis, a doctrine that makes men rich in grace. But the other mind, which also the Gentiles have, that all creatures in

Living in God makes subtle talkers, but is also dark and difficult; but teaches nothing of grace, nor does it make people rich in grace, which is why the Scriptures speak of him as a presumptuous man. As Christ's words are interpreted, when he says: "I am the life": so this should also be interpreted, nothing at all about the life of creatures in God, philosophically; but again, how God lives in us and makes us partakers of his life, so that we live through him, from him, and in him. For this cannot be denied, that through him also the natural life exists, which also the unbelievers have from him; as Paul says Apost. 17, 28.: "We live in him, and float in him, and exist in him, and are of his kind."

(39) Yea, the natural life is a portion of eternal life, and a beginning, but it taketh away its end by death; because it knoweth not, and honoureth not him from whom it came; the same sin cutteth it off, that it must die for ever. Again, they that believe and know him of whom they live die no more; but the natural life is stretched forth into eternal life, that it never tastes death, as he saith Joh. 8:52, "He that keepeth my word shall never taste death;" and Joh. 11:25, "He that believeth on me, though he were dead, yet shall he live." These and the like are well understood when Christ is rightly recognized as having slain death and restored life.

(40) Now the fact that the evangelist says, "In him was life," and not, "In him is life," as if he were speaking of things past, is not to be applied to the time before the world or the beginning; for he does not say here, "In the beginning was life in him," as he says of the word, "This was in the beginning with God," but is to be applied to the time of Christ's life or ministry on earth, when the word of God was manifested toward men and among men. For the evangelist intends to write about Christ and his life, in which he arranged everything that is necessary for us to live. And is just spoken in this way, as he says of the Baptist St. John: "There was a man sent by

170 2. 10, 189-191. On the third day of Christ. W. xi, 234^-236. 171

God"; item: "He was not the light" 2c.; item, as he then speaks of the Word: "And the Word became flesh, and dwelt in us"; item: "He came into the world"; item: "He came to his own, and they received him not", and the like. In this way Christ also says of John the Baptist, John 5:35: "He was a burning and shining light."

41 So also here: "In him was life"; as he also says Joh. 9, 5. himself: "I am the light of the world, as long as I am in the world", that only the words of the evangelist are simple understood by the past walk of Christ. For, as I said in the first place, this gospel is not so hard as one thinks; they have made it hard with their high, deep and mighty searching. He has written it to all Christians, as simple as they are, and has made his word completely understandable; for whoever would leave Christ's life and walk behind and seek him now in his own way, as he sits in heaven, would miss it once again. He must seek him as he was and walked on earth, there he will find life, there he has come to life, light and blessedness for us, there everything has happened that we should believe about him, so that it is actually said: "In him was life"; not that he is not our life now, but that he does not do now what he did then.

But that this is the opinion may be taken from the fact that he says St. John the Baptist came to give testimony of this light and life, so that they all believed in him through his testimony. Now it is obvious enough that John did not come to bear witness of Christ alone, and was a forerunner of Christ, and yet said nothing at all about the life of the creature in God according to that opinion; but said and preached everything about the walk of Christ on earth, in which he became the life and light of men. Follow on:

And life was the light of the people.

43. just as they have drawn life from the way of the evangelical opinion: so

They have also done the same to the light, and have written sharply and highly, how the word of God is a light according to the Godhead, which naturally shines and has always shone in the reason of men, also of the Gentiles. Therefore, they have affirmed and founded the light of reason in this Scripture.

(44) These are all still human, Platonic and philosophical thoughts, which lead us out of Christ into ourselves; but the evangelist wants to lead us out of ourselves into Christ; for he does not want to act the divine, almighty, eternal Word of God, nor to speak of him, but as in the flesh and blood that has gone into the earth. He does not want to scatter us among the creatures that were created by him, so that we should run after him, seek and speculate, as the Platonists do; but he wants to gather us into Christ from these same far-flung, volatile thoughts. As if he should say: Why do you run and search so far? Behold, in Christ the man is all things, he made all things, in him is life, he is the word by which all things were made; abide in him, and thou shalt find all things; he is the life and light of all men. Whoever wants to point him out to you elsewhere is deceiving you, because he gave himself in this flesh and blood, wants to be found and searched for in it. Follow the testimony of John the Baptist, who also shows you no other life nor light, but this man, who is God himself. Therefore, this light must be understood as the true light of grace in Christ, and not the natural light, which sinners, Jews, pagans and devils, the worst enemies of light, also have.

But let no one say to me here that I hold anything other than St. Augustine, who understood this text from such natural light. I do not reject the same understanding, I know almost well that the light of all reason is kindled by the divine light. And as I said of natural life that it is a part and beginning of true life, where it comes to right knowledge; so also, the light of reason is also a part and beginning of true light, where it recognizes and honors the one from whom it is kindled. Now it does not do the same of itself, but-

172 D . 10, 191-193. On the third day of Christ. W. xi. 236-239. 173

The light that remains in itself and is perverted, perverts all things with itself; therefore it will be extinguished and perish. For the light of grace does not destroy the natural light. The fact that three and two make five is quite clear in the light of nature, and that good is to be done. And that evil is to be avoided is also bright, and the light of grace does not extinguish it. But the natural light may not reach so far as to tell what good and evil things are. And it happened to him as it did to the one who was to go to Rome, and he went behind him; for he himself knew that one should take the right road who wanted to go to Rome, but he did not know what that right road was. In the same way, natural light does not take the right road to God; it does not know it, nor does it know it, even though it knows enough that one should take the right road. Therefore reason always takes evil for good, and would never take it for good if it did not know with clear sight that only good could be accepted.

But such reason is untimely in this place of the Gospel, since only the light of grace is preached; and St. Augustine was a man, his reason does not force one to follow him, since here the text clearly gives that the evangelist speaks of the light that John the Baptist testified to, which is ever the light of grace, Christ himself.

(47) And since there is space, let us better indicate the same false natural light that causes all misery and unhappiness. It is with the natural light as with all other members and powers of man. Who doubts that man was created by the eternal Word of God, in all his powers, like all other things, and is God's creature? But still there is no good in him, that is, as Moses says in Genesis 6:5, all his thoughts and senses with all their powers are shown only for evil.

48 Therefore, as truly the flesh is a creature of God, so it is not inclined to chastity, but to unchastity; as truly the heart is a creature of God, so it is not inclined to humility, to the love of one's neighbor, but to arrogance and its own.

The natural light, although it is essentially so bright that it knows that only good is to be done, is nevertheless so wrong that it never quite knows what is good; but what it likes, that it calls good, and then falls on it, concludes freely that its chosen good is to be done; so it goes away, and always follows evil for good.

(49) Let us also prove this with examples. Reason knows well that one should be pious and serve God; it can talk a great deal about this, and thinks it can master all the world. Well, it is true and well said: but when it comes to the meeting, and it is to show how and in what one should become pious or serve God, it can do nothing at all, it is blind as a bat, and starts up and says: One should fast, pray, sing, and do the works of the law; and so she continues to fool with the works until she gets so deep that she thinks one serves God by building churches, ringing bells, burning incense, bouncing, singing, wearing caps, carrying plates, burning candles, and the innumerable foolish works that all the world is now full of; in such great blind error she goes along and yet always remains the bright light: One should be pious and serve God.

50 When the light of grace comes, Christ, who also teaches that one should be pious and serve God, does not extinguish this same natural light, but opposes this way and measure that reason has taught to become pious and serve God, saying: To become pious is not to do works, but to believe in God first without all works and then to do works, and without faith no work is good.

(51) Then the controversy arises, reason rages against grace and cries out against the light of grace, blaming it for forbidding good works and not wanting to suffer its way and measure of becoming pious to be rejected, rages on and on that one should be pious and serve God, and thus the light of grace must be its fool, yes, be error and heresy, must be persecuted and chased away. Behold, this is the virtue of the natural light, that it only rages against the true light, and praises

174 D . io. 193-i9s. On the third day of Christ. W. xi. 239-242. 175

Always be pious, always be pious, always cry out: Good works! But she does not want and does not like to be taught what piety and good works are, but what she thinks and pretends is good and right.

(52) Behold, thou hast lately found the cause and reason of all idolatry, heresy, glorification, and error, whereof all the prophets cry and are slain, and whereof all the scriptures are against. It is all to do with the stubborn, obstinate conceit and opinion of natural reason, which relies on it and puffs itself up that it knows one should be pious and serve God; about this it no longer wants to hear or suffer a master, thinks it now knows enough, wants to find out for itself what and how one should be pious and serve God. Divine truth cannot and should not suffer this from her, for it is the greatest error and contrary to God's honor.

(53) Behold, it is clear, I think, that John is not speaking here of the false light, nor of the bright natural light, which judges rightly that one should be pious; for the same is already there, and Christ did not come to bring it, but to blind and subdue the false obstinate conceit, and to put in its place the light of his grace, faith. And this is also given by his words to himself, when he says: "Life was a light of men." If it is a light of men, it must be another light than that which is in man, since man by nature already has the natural light in him; and he who enlightens a man enlightens the natural light in man, and brings another light upon the light that is in man. He does not say that it is the light of unreasonable animals, but of men who are reasonable animals; for there is not a man in whom the natural light of reason is not, from which alone he is called a man and is worthy of a man. For where he would have understood this light from the natural light of reason, he should have said: Life was a light of darkness; as Moses writes in Genesis 1:2 that there was darkness on the waters; therefore

This light must be understood, which is revealed to the world in Christ on earth.

54 Now see the order of the words: He puts life first, then light; he does not say that the light was the life of men, but again: "The life was the light of men," because in Christ there is reason and truth, and not, as in men, only appearance. For just as St. Lucas says of Christ's outward character, Luc. 24, 19: "He was a man mighty in works and words"; item Apost. 1, 1: "Jesus began to do and to teach," that works precede teaching; otherwise it is a gilding, where words are without works; and as he says of John 5, 35, that he burns and shines; for to shine and not to burn beforehand is deceptive: so also here, that Christ should be known as a true and unsearchable light, he says beforehand that everything in him was life, and that the same life was then a light of men.

It follows that man has no light except Christ, the Son of God in mankind. And whoever believes that Christ is true God and that life is in him, is enlightened by this light, yes, even alive. The light sustains him so that he remains where Christ remains. For as the Godhead is an eternal life, so the same life is also an eternal light; and as the same life may not die, so the same light may not go out; so faith in such light must not perish.

(56) It is also to be noted that he gives life to Christ as the eternal Word and not as man, since he says: "In him," hear: the Word, "was life. For even though he died as a man, yet he always remained alive; for life did not and cannot die. Therefore death is also in the same life stifled and overcome so completely that also mankind must so soon become life again. And this same life is a light of men; for he that knoweth and believeth such a life in Christ passeth through death, and dieth no more, as it is said above. For such a light of life sustains him that death does not touch him; although the body must die and decay, yet the soul feels the-

176 D . io, 195-198. On the third day of Christ. W. xi. 242-244. 177

The soul does not believe in the same death, because it is in this light and through the light fully comprehended in the life of Christ. But he that believeth not these things abideth in darkness and death: and though his body abideth in him, as it shall abide in the last day for ever, yet the soul tasteth and feeleth death, and so dieth for ever.

From this we see what harm Cerinthus wanted and all those who believe and teach that Christ is only a man and not true God. For mankind would be of no use if the Godhead were not in it; but again, God will not and may not be found, for through and in this mankind he has, as Isaiah Cap. 11, 12. says, raised up a certain sign and thereby gathered to himself all his children from the world.

Behold, therefore, if thou believest that in Christ there is such a life, which abideth even in death, and hath overcome death, the light shineth unto thee aright, and remaineth unto thee even in thy death a light and a life. So it must follow that such a life and light may not be a creature; for no creature can overcome death either in itself or in another. Behold, this understanding of light, how like it is, and how better to salvation, and how far from it are those who make it a natural light of reason; for this improves no one, and only leads far from Christ into the creature and into false reason. We must go into Christ, and not look into the lights that come from him, but into his light, from which the lights come: we must not follow the flow of the fountain from the well, but seek to the well alone. Follows:

And the light shines into the darkness, and the darkness has not understood it.

(59) This saying they have drawn upon the high thoughts, and thus understood that reason has a natural light, as is said above, and that the same is kindled by God, and yet it does not know, comprehend, nor feel the light by which it is kindled; therefore it is in darkness, and

does not see the light, of which it has all its light and sight.

60 O that this mind were rooted out of my heart; how it is so deeply ingrained in me! Not that it is false or wrong, but that it is uneven and untimely in this place of the gospel, and does not allow the blessed words of comfort to remain simple and clear to me in their right understanding. Why do they speak of reason alone in this way, that it is lit by divine light? Why do they not say the same of natural life? For natural life is made alive by divine life, just as rational light is illuminated by divine light. So they should also say: Life gives life to the dead and the dead do not understand it; as they say: Light shines to dark reason and reason does not understand it. Item, I would also like to say: The eternal will makes will to the unwilling and the unwilling does not understand it. And so henceforth of all other natural gifts and powers. How does reason alone and its light come into such speculation? The Platonists were the first to bring St. Augustine into this opinion about this text with their useless, incomprehensible chatter, even though it shines so beautifully that they are called the divine philosophers; then Augustine dragged us all into it with him.

61. What more can their talk give, but so much that reason is enlightened by God, who is an incomprehensible light? So then also life is given by God, who is incomprehensible life; and all our power is strengthened by God, who is incomprehensible power. And as close as He is to the light of reason with His incomprehensible light, as close He is to life with His incomprehensible life and to the powers with His incomprehensible power, as St. Paul says Apost. 17, 28: "In him we are, we float, and we live." And as Jeremiah Cap. 23, 23. 24.: "Heaven and earth do I fill, how then should I be a God who is far off and not near?" So we have heard in the epistle above that he carries all things by the word of his power, Hebr. 1, 3. Therefore he is not alone.

178 L . 10, 198-2M. On the third day of Christ. W. xi, 244-247. 179

The light of reason is near and shines in it, but to all creatures, and flows, pours, and shines, and works in it, and fills all things^ Therefore it is not to be believed that St. John is speaking of these things here; he only takes men before him, and speaks what light they have in Christ apart from nature and above nature.

62 This is also a blind and clumsy speech, when they already say of the natural light that the darknesses do not understand the light. What else could they say, for reason is illuminated and set on fire by the divine light, and yet remains dark and receives no light? Where does its natural light come from? There need not be darkness if the light is kindled, although there is darkness because of the infirmity of the light of grace. But they do not speak of the light of grace; so they must not speak of the same darkness. Therefore it strives against each other that a light should illuminate the darkness, and the darkness should not comprehend it or remain dark; just as it strives against each other that a life should be given to the dead, and the dead should not comprehend nor perceive the life, and remain dead.

(63) But if it be said that he that giveth light and life is not comprehended, I hear, what angel comprehendeth him? What saint understands him who gives him grace? He remains hidden and incomprehensible, but this does not mean, as the evangelist says here, that the light is not comprehended by the darkness; but as the words read, this is the opinion: The light shines into the darkness, but the darknesses remain dark and are not enlightened by it, let themselves be shone and yet do not see; just as the sun shines on the blind and yet they are not aware of it. Behold, what words must I spill to lift up this strange mind?

(64) Therefore, let us remain in the simple understanding which the words freely give. All who are enlightened with natural reason understand the light and are enlightened, each according to his measure. But this light of grace, which is given to men above the natural light, shines into the darkness, that is, under the

blind and merciless people of the world; but they do not accept it, yes, they persecute it. To this opinion he says John 3:19: "This condemns the world, that a light is come into the world, and men loved darkness rather than light." Behold, thus Christ, before he was preached by John the Baptist, was among the people of the earth; but no man esteemed him. He was ever the life and light of men. He lived and shone, but there was darkness, and these darknesses did not perceive him. It was vain world-blind dark people. If they had known who he was, they would have given him his glory, as St. Paul says 1 Cor. 2, 8: "If they had known the wisdom of God, they would not have crucified the King of Glory."

(65) Likewise Christ, before his birth, has always been a life and light from the beginning and to the end, shining always in all creatures, in the Scriptures, through his holy men, prophets and preachers, with works and words, never ceasing to shine; but all is darkness where he shines, and the darknesses do not comprehend him.

So St. John might well have directed these words to his Cerinthus, that he might see the bright scripture and truth that shone upon him; yet his great darkness did not comprehend it. It is always the case, even now, that even if you show the blind teachers the Scriptures so that they can grasp them, they still do not understand them, and it remains true that the light shines into the darkness, and the darkness does not understand it.

67 And it is noticeable that the evangelist says here: "The light shines", phaenei, that is, it is apparent or present before the eyes in the darkness. But he who has no more of it remains dark; just as the sun shines on the blind, but he sees nothing the more because of it: so is the nature of this light, that it shines in darkness, but darkness becomes nothing the more light from it. But in the faithful it not only shines, but it makes them shine and see, and lives in them, so that it may well be said that life is a light of men. Again, the light without life is a semblance of the

1802. 10. 200-202. On the third day of Christ. W. LI, 247-250. 181

Darknesses; therefore no shining helps with the unbelievers; however brightly one shows them the truth and holds it up to them, they still remain dark.

(68) Let us therefore understand all these sayings of the evangelist as a common attribute and title of Christ, so that by them, as in a preface and introduction to his gospel, he would have indicated in general what is to be written about Christ in the whole gospel, namely, that he is true God and man, who created all things, and that he has been given to men for a life and light, although few receive him among all to whom he is revealed; for this and no more is contained in the gospel. And St. Paul Rom. 1 also makes such a preface and entrance to his epistle. Now follows the right beginning of the gospel.

A man was sent by God, whose name was John.

(69) St. Marcus and Lucas also begin their gospels with St. John the Baptist, and also begin there, as Christ Himself says Matth. 11, 12: "From the days of John comes the kingdom of heaven. And Apost. 1, 22. St. Peter says that Christ began from the baptism of John, in which he was also ordained and called to be a teacher; as St. John the Baptist shows, when he said John 1, 32: "I have seen the Holy Spirit come upon Christ like a dove, and have heard the voice of the Father: This is my beloved Son, in whom I am well pleased," Matth. 3, 17. There Christ was made a doctor, there he also began, and there the gospel first began through Christ Himself. For no one was to begin the high, blessed, comforting word without Christ alone. For this reason John had to come first and prepare the people for such preaching, so that they would receive the light and life.

70 For as we have heard, Christ, though he is everywhere a light shining in the darkness, and is not comprehended: yet among the Jews he was present in his humanity specially and bodily through mankind, and appeared, and was not known; wherefore also there alone is his predecessor.

John, and preached by him, that he might be known and accepted. Therefore this text follows finely and evenly the previous one, that after Christ, the shining light, is not recognized, John would come first, open the eyes of men, and show the present shining light, which would then be received, heard, and recognized through himself without John's showing.

(71) Now, I think, we are through the heaviest and highest part of the gospel, for what is now said is easy, and the other evangelists say the same of John and Christ. Although, as I have said, even this piece is not in itself difficult; it has been made difficult by the natural and human glosses. It must be difficult, if one leads a word from one's own mind to a foreign one. Who would know and not think miraculous things about what a man is called if he hears that a man is something else than all the world thinks? So happened here also the bad clear words of the evangelist.

(72) But he has his own way in that he always refers John the Baptist's testimony to the deity of Christ for the sake of Cerinthus, which the other evangelists do not do, but only to Christ, without expressing his deity. But here he says: John came to testify to the light, and to proclaim Christ as the life, light and God; as we will hear.

(73) What was said of John the Baptist in Advent is also to be understood here: that just as he came before Christ and pointed the people to him, so the oral word of the Gospel should only preach and point to Christ; for it alone is ordained by God for this purpose, just as John was sent by God. Thus we have heard that John is a voice in the wilderness, who with his ministry means the oral preaching of the Gospel. When the darknesses could not understand this light from themselves, even though it was present, John had to reveal and show it to them; therefore no natural reason can understand it from itself, even though it is present in all the world.

182 L . 10. S02-20S. On the third day of Christ. W. Ll, 250-282. 183

is present: the oral word of the Gospel must reveal and show it.

(74) Now we see that through the gospel this same light is not brought from afar, neither may we run after it from afar; but it is nearest to us, and shines also in our hearts, and may not be more than is shown and preached. And he that heareth it preached, and believeth, findeth it in his heart: for faith may not be but in the heart, neither may this light be but in faith. Therefore I say, it is near and in us; but it is not understood by ourselves, it must be preached and believed. This is also what St. Paul means in Rom. 10, 6. 7. 8. when he says from Genesis 5 Mos. 30, 11-14: "You must not pass over the sea, nor go up to heaven, nor to hell afterward. The word is near you in your heart, and in your mouth." Behold, this light shineth in darkness, and is not known, until John and the gospel come, and reveal the same: then shall man be enlightened, and understand it, and shall not change time, place, person, or age, but the heart only.

75 Further, just as John did not come from himself, but was sent by God, so the gospel or preaching of this light may not come from himself or from man's reason, but God must send it. Therefore the evangelist puts down all the teachings of men, because what men teach never shows Christ, this light, even hinders it. But what Christ shows is certainly sent by God and not invented by men. That is why the evangelist expresses the name and says: "His name was called John". But John in Hebrew means grace or favor, to mean that such preaching and message is sent out of no merit of ours, but out of pure grace and favor of GOD, brings also vain grace and favor of GOD. This is also what St. Paul says in Romans 10:15: "How can they preach if they have not been sent?"

76 And from all this we see that the evangelist thus acts Christ, that he may be known as God. For if he is the light that

is present in all places and shines into the darkness, so that it needs no more than to be revealed through the word and to be known through the faith of the hearts: then it must certainly be God. For no creature can shine so close to all places and hearts. Yet again, it is God, that he nevertheless is man and is preached in and by the same man. Follow:

The same came to a testimony, that he might bear witness of this light, that every man might believe through him.

(77) Now this is clear from what has been said, how the gospel only proclaims this light, Christ to men, and makes the darknesses understand it, not by reason or feeling, but by faith. For he saith, "That every man through him might believe"; item, "He came for a witness, and should bear witness." Now the nature of testimony is that it speaks of things which are not seen, known, or felt, but must be believed by the witness who testifies to them. So the gospel also does not demand reasonable resolution and chance, but a super-reasonable faith; otherwise this light may not be recognized.

78. thus it is sufficiently said above, how reason with its light fights and rages against this light, let alone that it should comprehend it and fall to it; for it is certain, that says, the darkness comprehendeth not this light: therefore reason with its light must be caught and blinded; as he says in Isaias Cap. 60, 19: "I will cover thy sun," that is, thy reason, "with a cloud," that is, with the gospel or word of God, or John's testimony, which demands faith and makes fools of reason. Item: "Thy sun shall no more shine unto thee, neither shall the light of thy moon be in thee any more: but thy God shall be unto thee an everlasting light." For therefore this light is testified by the word, that reason should step from thyself and follow the testimony. Thus it comprehends the light in the same faith, and its darkness is enlightened; for where it would like to be from itself

184 L . 10, 205-207. On the third day of Christ. W. XI, 252-255. 185

If we were to understand this light or if it were to fall to him, there would be no need for John and his testimony.

79 Thus the gospel is directed only to be a testimony for the sake of the obstinate, blind, stiff-necked reason, to ward it off, and to lead it from its own light and conceit into faith, through which it grasps this living and eternal light.

He was not the light, but that he might bear witness to this light.

Dear, why does he say this and repeat again the words that John was only a witness of this light? O a necessary repetition! First, to prove that this light was not a man, but God Himself; for as I said, the evangelist wanted to indicate Christ's divinity in all words. If John, the great saint, is not the light, but only a witness of it: then this light must be far more than all that is holy, whether he be angel or man. For if holiness should make such a light, it would have made John one too. But now it is over holiness; therefore it must also be over the angels, who are also not over holiness.

(81) Secondly, to resist the sacrilegious preachers of men, who testify not to Christ the light, but to themselves. For this is really true: all who preach the doctrine of men make a man a light and lead people away from this light to themselves, and put themselves in the place of this true light; as the pope and his do; therefore he is also the antichrist, that is, an antichrist and against this true light.

The gospel does not want to suffer any other doctrine besides itself; it only wants to be Christ's witness and lead people to this light, Christ. Therefore, O Lord God, these words: "He was not the light," would be worthy to be written in large letters and to be diligently remembered against the people who present themselves and want to give the people doctrine and laws from their own head, and pretend to enlighten them, and lead them into the abyss of hell with them; for they do not teach the faith and may not teach it, which no one but the messenger from God,

John, the holy gospel teaches. Oh, there would be much to say about that.

83 Recently, whoever does not preach the gospel to you, reject him freely and do not listen to him. But he that preacheth the gospel teacheth thee to believe Christ, and to trust in the eternal light, and to build upon none of thy works. Therefore, whatever is said to you apart from the gospel, beware of it; do not trust in it, and do not consider it a light that enlightens and improves your soul, but consider it as an external thing, as food and drink for your body's needs, which you may need according to your will, or to please another, and not as for your salvation; for nothing will be useful or necessary to you but this light.

O of the abominable nature of the doctrines of men, which now reign and have driven away this light so completely! They all want to be this light themselves and not witnesses of the light, teach themselves and their thing, keep silent from this light, or teach it so that they also teach themselves beside it. This is even worse than silence, because there are Samaritans who serve half God and half idols, 2 Kings 17:33.

It was a true light that enlightens every man who comes into this world.

John, not yet a saint, is the light; but it is a true light, which John and all evangelical preachers testify to. Now enough has been said this time about the light, what it is, how it sustains us eternally in life and death through faith, so that no darkness can ever harm us. But it is strange that he says: "It enlightens all men who come into this world. If it is said of the natural light, it is contrary to this that he says, "It is the true light. Thus he said above, v. 5: "The darkness comprehendeth not," and all words are directed to the light of grace. Then follows, "He came into the world, and the world knew Him not, neither did His own receive Him." But whom the true light enlightens, he is enlightened with grace and recognizes him.

186 D . 10, 207-209. On the third day of Christ. W. XI, 2SS-258. 187

86 Again, that it is not said of the light of grace, it penetrates that he says: It enlightens all men who come into this world. This is ever almost clearly said of all men who are born. St. Augustine says that it is to be understood that no man is enlightened except by this light, in this way, as one is accustomed to say of a teacher in a city, if there is no teacher left in it: This teacher teaches them all in the city, that is, there is no teacher in the city, because he alone, he alone has all the pupils. This does not mean that he teaches all the people in the city, but that there is only one teacher in the city, and no one is taught by another. So the evangelist also wants John to be neither the light, nor a man, nor a creature; but only one light, which enlightens everyone, and not a man comes on earth, who may be enlightened by someone else.

(87) And I do not reject this understanding, for Paul also speaks in this way in Romans 5:18: "As by one man's sin came condemnation upon all men; so by one man's righteousness came justification upon all men," yet not all men are justified by Christ; but still he alone is the man by whom all justification comes. So also here: if not all men are enlightened, yet this is the light from which alone all enlightenment comes. And the evangelist used this way of speaking freely, not hesitating whether some would take offense at his naming all men; he thought he was well advised against such offense, since before and after he declares himself, "The darkness has not comprehended him, and the world has not known him, and his own have not received him. Such sayings would be strong enough that no one would say that he wanted all men to be enlightened, but that he alone is the light that enlightens everyone, and without him no one would be enlightened.

(88) But if it were said of the natural light of reason, it would be a small thing to say; for he alone does not have all the

He not only enlightens the people who come into the world, but also those who go out of the world, and the devils; for in the dead, devils and damned, the same rational light remains, yes, it only becomes brighter, that they are more tormented by it. But when he names the people who come into this world, he indicates that he is speaking of this light of faith, which only shines and helps in this life; for after death no one is enlightened by it. It must happen here in faith through the man Christ, but from his divinity. After this life we will not see through mankind and in faith, but publicly in himself the mere Godhead.

Thus the evangelist sets his words, that he does not reject the man Christ and yet proclaims his divinity. Therefore it was necessary for him to name all men, so that he preached only one light above all, and warned us that we should not receive human lights or other lights in this life. Let no man shine unto another, but let this light shine unto them all alone; and let the preachers be but forerunners and witnesses of this light unto men, that they all may believe on this light. Therefore, when he had said, "It enlightens all men," he saw that it was too broad, and added, "Those who come into this world," so that he made a light of Christ in this world. For in that world the light will cease and be changed into eternal clarity. As also St. Paul 1 Cor. 15, 24. says that Christ will then hand over the kingdom to the Father; but now he reigns through his humanity. Now, as he will hand over the kingdom, so he will also hand over the light. Not that they will be two lights, or that we will see something different than now; but that we will see the same light, the same God, whom we now see in faith, in a different way; now we see him hidden in faith, then we will see him unhidden. Just as when I see a golden image through a painted glass, or otherwise hidden, and then uncovered. Thus St. Paul says 1 Cor. 13, 12: "We see now through a mirror and concealment. But then we shall see him as he is."

188 2.io, 2os-2ii. On the third day of Christ. W. xi, 288-261. 189

90 Behold, of what light the evangelist speaketh, that Christ is the light of men by his humanity, that is, in faith, by which his Godhead shineth as through a mirror, or colored glass, or as the sun through a cloud of light; that ever the light may be measured to the Godhead, not to mankind, yet not despising mankind, as being the cloud and veil of that light.

This has been said clearly enough, and he who has faith understands all this well, that it is so about this light. But he who does not believe does not understand it, there is nothing to it, he should not understand it, and it would be better for him not to know or study anything in the Bible; for he deceives himself and everyone with his erroneous light, thinking that it is the light of the Scriptures, which cannot be understood without the right faith. For this light shines into the darkness, but is not understood by them.

92. This saying also suggests that the evangelist wants the gospel and the faith to be preached in all the world, and that this light has risen before all the people of this world, as the sun rises over all people; just as St. Paul says Col. 1, 23."The gospel is preached in every creature under heaven," and he himself said Marc. 16, 15: "Go ye into all the world, and preach the gospel to every creature"; as also Psalm 19, 7. says of him: "His going forth is from the going forth of the suns even unto the going down, and there is none that hideth himself from his heat." How this is to be understood is stated above in the epistle of the Christmas Mass.

So this would be an easy, simple mind, that this light enlightens all men who come into this world, so that the Jews or anyone would not refrain from setting up their own light in any place. And this understanding follows well from the previous text. For before the light is witnessed by John and the gospel, it shines into the darkness and is not understood; but after it is proclaimed and witnessed publicly, it shines, as far as the world is, upon all men, though not all receive it, as follows.

II.

He was in the world, and the world was made through Him, and the world did not recognize Him.

94 All this was said of Christ the man, and especially after his baptism, when he began to shine according to the testimony of John. He was ever in the midst of the world. But which place in the world knew this? Who took care of him? He was not accepted by those who knew him personally, as follows:

He came into his own, and his own did not receive him.

95 This is also said of the coming of his preaching and not of his birth. For his "coming" means his preaching and shining. As the baptist Matth. 3, 11. Luc. 3, 16. Marc. 1, 7. Joh. 1, 27. says: "There will come one after me that I am not worthy to untie his shoe laces." And of the "coming" also St. John is called his forerunner, as Gabriel Luc. 1, 17. says to Zachariae his father: "He will go before him, and prepare his way for him." For as said above, the Gospels speak of Christ after his baptism, when he began to be the light, and to do the things for which he came. So now he says, He came to his own people in the midst of the world, and they received him not. If this had not been said of his coming by his preaching and shining, he would not have punished them in this way, because they did not receive him.

Who could know that he would be, if he had not been revealed? Therefore it is their fault that they did not receive him, even though he came and was revealed through John and himself. Therefore also John says, Joh. 1, 31: "That he might be revealed in Israel, therefore am I come to baptize with water." And he himself Joh. 5, 43: "I have come in my Father's name, and ye have not received me. Another will come in his own name, and you will receive him"; this is also clearly said about the future of preaching and revelation.

97 He calls the Jews his own people, because they were chosen out of all the world.

190 L. io, 211-214. On the third day of Christ. W. n, 26i-264. 191

to his people, and he was promised to them to Abraham, Isaac, Jacob and David. For we Gentiles are not promised anything by Christ; therefore we are strangers and are not called his own, but now by pure grace we are exempt and have also become his people. Although we, alas, still daily let him come through his gospel and despise him. Therefore we must also suffer another to come in his place, the pope, and be accepted by us, that we must serve the evil enemy, because we do not want to serve our God.

But it must not be forgotten here that the evangelist indicates Christ's divinity twice. First, when he says, "The world was made by him." Secondly, when he says, "He is come unto his own." For having a people of one's own belongs to a true GOtt. The Jewish people were ever God's own people, as Scripture says many times; if they are Christ's own people, He must surely be the God to whom Scripture attributes the people.

99. But what a shame and disgrace it is that the world does not recognize its Creator and the Jewish people does not receive its God, the evangelist leaves it to everyone's concern. How could one reproach the world more highly than that it does not recognize its Creator? What evil virtue and names follow from this one piece? What good can there be, since there is vain ignorance, darkness and blindness? What evil should there not be, since God's knowledge is not? O woe, what a horrible and terrifying thing is the world! Whoever would know it and think about this piece rightly, he should be so much more in hell. He could not be happy in this life, since such an evil title is written by.

But as many as received him, to them he gave power to become children of God, to those who believe in his name.

Now we see what kind of light he has been talking about so far. It is ever Christ, the comforting grace light, and not the natural light or reason. For John is an evangelist, not a Platonist. All those who received the natural light or reason, ever receive him according to the

How else could they receive it? Just as they receive the natural life from the divine life. But still, this same light and life does not give them power to become God's children. Yes, they remain enemies of this light, do not know it and do not receive it. Therefore, nothing of the natural light must be spoken of in this gospel, but everything only of Christ, so that he may be known as the true God.

101 Now the gospel is well known, for it says of faith in Christ's name that it makes children of God. These are excellent words, and they are a mighty argument against the workmasters and teachers of the law. Good works never make a person different. Therefore, even if the works saints change and improve their works as they think, they still remain in the person as before, and their works become only a cover of shame and hypocrisy.

(102) But faith transforms the person, and makes a child of the enemy, so secretly that even the outward works, state, and conduct remain, if they are not evil works by nature; as is often said. Therefore faith brings with it the whole inheritance and chief good of righteousness and salvation, that none may be sought by works, as the false trafficers deceive us. For if a thing is God's child, it also has God's inheritance beforehand from the same adoption. If faith gives such filiation, it is clear that good works are to be done freely, in honor of God alone, as of those who already have the blessedness and inheritance of God through faith; as stated above in the other epistle.

Who are not born of blood, nor of the will of the flesh, nor of the will of man, but of God.

103 There he talks about explaining to himself what faith does, and how everything that is apart from faith is of no use. Here, he violently puts down nature, light, reason, and everything that is not faith, let alone that it should be praised. Childship is much too high and too noble that it should come from nature or be demanded.

192 D . 10. 214-216. On the third day of Christ. W. xi, 264-267. 193

(104) He tells of four kinds of filiation: one, of blood; the other, of the will of the flesh; the third, of the will of a man; the fourth, of God. The first filiation, from the blood, is easily understood to be the natural filiation; so that it meets the Jews, who boast of Abraham's and the patriarchs' blood, and throw on the sayings of Scripture, in which God promised Abraham's seed the blessing and inheritance of blessedness. Therefore, they alone want to be the right people and children of God. But here he says: There must be more than the blood, otherwise there is no childship of God. For even Abraham and the patriarchs themselves did not possess the inheritance for the sake of blood, but for the sake of faith, as the apostle Paul teaches in Heb. 11:8. And if the natural blood relationship were enough for this adoption, then Judas the betrayer, Caiphas, Annas, and all the wicked Jews who were condemned in the wilderness a long time ago, would all be entitled to this inheritance. For they were all of the blood of the patriarchs. Therefore it is not called those who are born of the blood, but of God.

The other two generations or filiations, from the will of the flesh and from the will of the man, are not yet sufficiently clear to me. But I can see that the evangelist wants to reject everything that nature is and can do, and only exalt the birth from God. Therefore, it is without danger how we discuss and divide these two pieces into nature apart from grace. It is all the same. Some understand by filiation from the will of the flesh, which does not come from the lineage of blood, but according to the law of Moses. The same commanded that a deceased man's wife should marry his closest friend and beget children in the deceased's name and inheritance, so that the bloodline of his friend would remain. And this also includes the step-blood, which all comes from the will of the flesh and not from the proper bloodline.

(106) But here he calls flesh man, as he that liveth in the flesh, as the scripture is wont; that the opinion may be, Not as man-

The only thing that is not born of the bloodline is having children, because it is still all fleshly and human and happens out of the free will of a human being. But what is born of the blood, that happens without free will, but naturally, the man wants or does not want.

The third, from the will of a man, they take the foreign childship, which is called adoptionem, as a man chooses and takes a foreign child for his own child. Now if you were Abraham's, David's right child, stepchild, or adopted child, or alien, it does not help you, you must be born of God. Christ's own friends did not believe, as John Cap. 7, 5 says.

108. But if any man will, he shall interpret the genealogy, that out of the blood all are understood who are of the blood, whether of the tribe or of the blood; out of the will of the flesh all friendship apart from the blood, as there are the elect, as it is said; but out of the will of the man are the spiritual children, as there are the disciples against their teachers: That the evangelist should lay aside all that is able of blood, flesh, nature, reason, art, doctrine, law, and free will, with all their powers; that no man by his doctrine, works, art, and free will, should presume to help any man, or cause any man to be helped on earth unto the kingdom of God; but should seek all things rejected, after the divine birth. Thus it seems to me that in Scripture a man is commonly called a ruler who governs, guides and teaches others. For these are the ones who are most to be rejected and called rebellious, since no clan is more stubborn and self-reliant, so that it always resists and persecutes grace. In this, each one holds what he wants so far away that he only knows that everything is of no use that is apart from the birth of God. For if something had been useful, the evangelist (since he searches so carefully) would undoubtedly have placed it next to the birth of God and would not have praised it alone.

The divine birth is nothing else than faith. How does this work? It is said above, how the light of grace disputes and blinds the natural light of reason.

194 D . io. As-2is. On the third day of Christ. W. n, 267-269. 195

When then the gospel comes and testifies to the light of grace, that man must not do or live according to his own conceit, but his natural light must be rejected, killed and taken away; if a man accepts and follows such a testimony, gives up his light and conceit, wants to be a fool, and to be led, taught and enlightened: behold, he is changed in his main part, that is, in his natural light. Then his old light goes out and a new light comes in, faith; he follows it through death and life, hangs only on the testimony of John or the Gospel, and should leave everything he has and is able. Behold, he is now born of God through the gospel, in which he abides, and leaves his light and conceit, as Paul says in 1 Cor. 4:15: "I have born you in Christ through the gospel"; and Jac. 1:18: "He has born us of a gracious will, through the word of truth, that we might be a beginning of His creature." Therefore St. Peter calls us "newborn children of God," 1 Petr. 2, 2. Item, therefore the gospel is called God's uterus, that He conceives, bears and gives birth to us in it, as a woman conceives, bears and gives birth to her child in her uterus. Isa. 46:3: "Hear me, O remnant of the poor, whom I bear in my womb."

(110) But this birth is shown rightly when temptation and death come: then one feels who is born new or old; then reason, the old light, struggles and writhes, and does not like to leave what it thinks and wants, may not consider and commit itself to the gospel, and let its light go. But those who are born again, or are born again there, go and follow, let go light, life, goods, honor, and what they have, trusting and clinging to the testimony of John. Therefore they also come to the eternal inheritance, as the right children.

Behold, when the light, the reason, the old conceit, is dead, dark, and changed into a new light, then also the whole life and all the powers of man must follow it and be changed. For where reason goes, the will follows; where the will goes, love and desire follow. And must therefore

the whole man must crawl into the gospel and become new there, take off the old skin; as the snake does when its skin gets old, it looks for a narrow hole in the rock, there it crawls through, and takes off its skin itself and leaves it outside the hole. So man must also enter into the gospel and God's word, and confidently follow his promise that he will not lie; so he takes off his old skin, leaves outside his light, his conceit, his will, his love, his lust, his speech, his work, and thus becomes a completely different, new man, who looks at all things differently than before, judges differently, judges differently, thinks differently, wants differently, speaks differently, loves differently, lusts differently, works and drives differently than before. According to this, he can recognize all states and works of all men, whether they drive rightly or wrongly, as St. Paul says 1 Cor. 2, 15: "A spiritual man judges everything, and he is judged by no one."

Then he sees so clearly what great fools all are who want to become pious with works. He would not give a penny for all the priests, monks, popes, bishops, plates, caps, incense, lamps, candle-burning, singing, organs, praying, with all their outward appearance; for he sees how all this is idolatry and foolish glitter. Just as the Jews worshipped their Baal, Astharoth, and the calf in the desert, which they considered a precious thing by their old light of obstinate and self-conceited reason.

From this it is clear that no blood, no friendship, no commandment, no doctrine, no reason, no free will, no good work, no good life, no Carthusian order, no spiritual status, even if it were angelic, is useful or helpful, indeed, it is only a hindrance to this sonship of God. For if reason is not first repented of and falls into this nature, it falls upon it, hardens and blinds itself in it, so that it can never or even hardly be helped out; and thinking that its nature and state are right and good, it rages and rages against all who despise and reject such its nature. So she must remain the old man, God's and his grace, Christ's and his grace.

196ü . io, 219-221. On the third day of Christ. W. xr, 269-272. 197

The enemy of his light, John, cut off the head of his witness, that is, the Gospel, and erect his own human doctrine for it. How then the game is now going on and raging with full splendor and power in the Pope's and the clergy's beings, who all know nothing of this divine birth, slur and leave with their teachings and commandments of some works, so that they want to attain grace and yet remain in the old skin.

But it will remain, that is said here: Not of blood, not of the will of flesh or man, but of God is this birth. We must despair of our will, works and life, as those who are poisoned by the false, stubborn, selfish light of reason, and above all hear the voice and testimony of the Baptist, believe him and follow him: then the light, Christ, will enlighten us, make us new, and give us power to become children of God. For this is why he came and became man, as follows:

And the Word became flesh, and dwelt among us, and we beheld his glory, a glory as of the only begotten of the Father, full of grace and truth.

Here by the flesh is to be understood all mankind, body and soul, according to the scriptural custom, which calls man flesh; as above, when he says, "Not of the will of the flesh"; and in faith we say: I believe the resurrection of the flesh, that is, of all men; item Christ Matth. 24, 22.: "If the days were not shortened, no flesh would be saved," that is, no man; and Ps. 78, 39.: "He thought they were flesh, and like a wind that goeth, and cometh not again"; item Joh. 17, 2.: "Thou hast given thy Son power over all flesh, that he might give eternal life to all whom thou hast given him."

I say this so diligently because this saying suffered much offense from heretics at the time when learned, great bishops were. Some, such as Photinus and Apollinaris, taught that Christ was a man without a soul and that the Godhead was in him instead of the soul. Manichaeus, on the other hand, taught that Christ did not have natural, true flesh, but that he was a man without a soul.

If he had not passed through Mary, his mother, he would have been an illusion, that he had not taken her blood and flesh; as the sun shines through a glass, and does not take with it the nature of the glass. Therefore the evangelist used an understandable word, that he became flesh, that is, a man like another man, having flesh and blood, body and soul.

(117) Thus the Scriptures have been tried and proved in time, one by one, until the time of the Antichrist, who suppresses them not one by one but all together. For it is proclaimed that in the time of the Antichrist all heresies should gather into one basic soup and devour the world. This may not have happened, since the whole Scripture has been laid down by the pope and his own law has been established. Therefore the bishops are no longer heretics, nor can they become heretics, for they have no part of the book in which to become heretics, that is, the Gospels. And have brought all heresy to themselves in one heap.

In times past, however wicked the heretics were, they nevertheless remained in the Scriptures and left some parts whole; but now, what is left, since this birth of God and the faith are no longer recognized nor preached, but vain men's laws and works are practiced? What does it matter whether Christ is God or not God, is true flesh or a sham, has a soul or no soul, came before or after his mother, and all the errors and heresies that have ever been, if we have no more of him than all the same heretics? neither do we need him, and it is just as much as if he had become man in vain, and all things were written of him in vain; because we have found out how we may come to God's grace by our works.

Therefore there is now no difference between our bishops and all the heretics who have ever been, except that we call Christ with our mouths and feathers for a cover and a pretense, but underneath we express ourselves so completely, and use and use him as little as if he were the one all the heretics have been fooling with; as St. Peter 2 Ep. 2:1 proclaimed, saying, "False teachers will come among you, denying the Lord, who is the Lord of all things.

1982. 10. S21-SW. On the third day of Christ. W. XI. 272-275. 199

they have bought, deny, and blaspheme the way of truth."

120 What is the use, then, if Christ is not as the heretics have preached him, if he is nothing more to us than he is? What is the use of condemning such heresies with our mouths and confessing Christ rightly, if our hearts do not think any differently of him than they do? I do not see what they may indicate that Christ is necessary, if I may obtain God's grace through my works. It is not necessary that he be God and become man. In short, all that is written about him is not necessary, if only God were preached, as the Jews believe, and I then obtained his grace with my works. What more would I have? What more could I have?

So Christ and the Scriptures are no need at all, if the teachings of the pope and the university stand. Therefore I have said that the pope, the bishop, and the high schools are not good enough to be heretics; but they meet all other heretics, and are the root of all heresies, errors, and idolatries that have been from the beginning, in that they completely suppress Christ and the Word of God, and only keep the name of it for appearance; which no idolater, no heretic, no Jew has ever done, nor the Turk so much as does the same. And though the Gentiles before the birth of Christ may have been without Christ and the Scriptures, yet they did not act contrary to the Scriptures and Christ as these do. Therefore they were without equal better than the Papists.

Therefore let us be wise in this most evil, antichristian time, and hold fast to the gospel, which teacheth not how our reason is a light, as men may teach us, but setteth Christ before us, as that we cannot do without, saying, The Word, by whom all things were made, is the life, and the same life is a light of men. Believe, of course, that it is true that he is the light of men, that without him there would be darkness in man, that he would not know what to do and how to do it, let alone that he would obtain God's grace by his works, as the great high schools do.

len with their idol, the pope, teach and seduce all the world.

And that he might be a light to men, that is, that he might be known, he came and showed himself among them bodily and personally, and became man. The light was placed in the lantern, and the lost penny did not run after the lantern with its works and light and search for it, but the lantern searched for the penny and found it with its light, swept the whole house of this world with a broom and searched in every corner, searching, sweeping and finding until the last day.

124. But it is a high article that the Word alone became flesh, and not the Father, although they are both one full, one, true God. But faith understands it all, and it is right that reason should not understand it, for it was done and written that it should not understand it, but should become completely blind and dark. It must become a fool and step out of its old, false light into a new light.

"But this article does not go against the light of reason, which says that one should serve God, believe and be pious; that remains with this article. But if it should meet and say who is the same God, it jumps back and says: This is not God, and wants to call the God it thinks. Therefore, when she hears that this word is God and that the Father is also the same God, she shakes her head, does not want to go up, does not think that she is right or true, stays on her conceit, thinks that she knows better what and who God is than anyone can tell her.

Behold, so the Jews remain in their arrogance, doubting nothing that God is to be believed and honored; but who the same God is, they keep to themselves to discuss, there they want to be masters, there God Himself must lie to them and be wrong. See, this is what reason does in all of God's works and words; it always cries out that God's work and word are to be honored, but that it is in its favor and judgment which God's work and word is to be. She wants to judge God's word in all His works and words and wants to be undirected by Him. It is up to her to decide what is or is not God.

200 D . 10, 223-228. On the third day of Christ. W. LI. 275-277. 201

See if God is not justly hostile to such immense iniquity in Scripture, if He does not justly prefer public sinners and sinners' wives to such saints? What could be more annoying than such abominable presumption? I say this so that we may rightly recognize the tender fruit, who she is, to whom so much is given and ascribed by the pope and high schools, that without Christ, by herself, she may obtain God's grace with her works; she who is God's greatest enemy and would gladly destroy him, so that she would be only God alone and right: she shall obtain God's grace. I mean, these are darknesses!

(128) Behold, reason must make idols, and cannot do otherwise; for it knows how to speak of God's glory, but it always goes and does the same glory to that which it thinks to be God. This is certainly not God, but her own arrogance and error; as this is lamented manifold in the prophets. Nor does it help that someone would say, as the Jews say, "Yes, I mean the God who created heaven and earth, so I cannot fail to meet Him. He answers himself through Isaiah Cap. 48, 1: "You swear by the name of God, and remember the God of Israel, but not in truth, nor in righteousness"; and Jer. 5, 2: "And though they say by the living God, yet they swear falsely."

How does this work? Thus it happens that whoever does not receive God in a piece, especially in the one he has presented, it is of no help to him afterwards that he wants to receive Him in the pieces he chooses himself. If Abraham had wanted to say that it was not God's work, nor God's work, when he was commanded to sacrifice his son Isaac, and had followed his reason and said that he did not want to sacrifice his son, but that he wanted to serve God, who created heaven and earth, what good would it have done him? He would have lied, for he would have rejected the God who created heaven and earth, and would have invented another God under the name of the God who created heaven and earth, and would have despised the true God who gave him the commandment.

(130) Behold, all who say that they believe in the true God who created the heavens and the earth are lying, and yet they do not accept His work and His word, but place their own conceit above God and His word. If they truly believed in a God who created heaven and earth, they would also know that the same God would also be a creator over their conceit, and should make, break and judge the same as he wished. But since they do not let him be a creator over themselves and their conceit in such a small piece, it cannot be true that they believe him creator of the whole creature.

Thus you say: Yes, how if I were deceived and it were not God? Answer: Be still, dear man: such a heart that does not stand on its conceit, God does not allow to be deceived; for it is not possible that He should not come and dwell in such a heart, as the Mother of God says Luc. 1, 53: "He fills the hungry"; and Ps. 107, 9: "He fills the single souls." But if a man is deceived, it is certain that he has stood on his own conceit, secretly or publicly. Therefore, a single heart always stands in fear in things that are uncertain whether they are of God. But the thin ones fall suddenly on it, let it be enough that it glistens and seems good to them. Again, what is certain from God, the single quickly accept, but the thin pursue the same.

Now there is no certain sign that something is from God, unless it is against and above their conceit. Thus, the scribes think that there is nothing certain that is not from God, unless it is contrary to their conceit; for they are God-makers and God-masters: that which is right for their conceit, that shall be God's and God's. So all those who stand on their own must be deceived, and all those who stand idle and empty of themselves, that is, those who keep the right Sabbath, must be made right. And where the same arrogance comes to lead God's word to its iniquity, and thus falls with its light into the Scriptures, there is no more counsel nor help. For there he thinks that God's word is with him, there he has to keep over; that is the last case and right.

202 L . 10, 225-228. On the third day of Christ. W. XI, 277-280. 203

Lucifer's misfortune, since Solomon says of Prov. 24, 16.: "The righteous falls seven times, and rises again; but the unrighteous fall into all misfortune."

That is enough for now; let us return to the Gospel. He says: "The Word that was made flesh dwelt among us, that is, He walked among men on earth as another man; though He is God, yet He became a citizen of Nazareth and Capernaum, and also lived as another man, as St. Paul says in Phil. 2:7, 8. Paul Phil. 2, 6. 7. 8. says: "He manifested his divine form, and became like other men, and was found in all his deeds like a man; he humbled himself, and became obedient unto death."

Therefore, this "becoming like" and his "dwelling place" should not be understood according to his human nature. For according to the same he became like men by his birth from Mary, there he came into human nature and became like men according to nature; but it is to be understood according to his outward nature and walk, that he ate, drank, slept, watched, worked, rested, lived in house and city, walked and stood, dressed and robed, and led all human walk and behavior, so that no one could have recognized him as God, unless he was proclaimed through John and the gospel.

He further says: "And we have seen his glory," that is, his divinity in his miraculous signs and teachings. We also heard the word "glory" in the epistle above, where he says of Christ: "He is a semblance of his glory," and calls the Godhead thus. But if I were to speak in proper German, I would say that the same glory that is called cabod in Hebrew, doxa in Greek, gloria in Latin, is called glory in German. For thus we say of a lord and a great man: He has made it glorious and has come to it with great glory, when it has come to him abundantly, deliciously and yet valiantly. So that glory does not mean only a great shout or great honor, but also the things of which such fame is praised; as there are, delicious, great, and great things.

Houses, vessels, clothing, food, servants, and the like, as Christ said of Solomon, Matt. 6:28, 29: "See how the lilies grow. I tell you that Solomon in all his glory," that is, in all his glory, "was not so clothed as one of these." There he calls ever the glory certainly the glory. As also Esth. 1, 3. 4.: "King Ahasuerus made a great feast, that he might shew the riches of the glory of his kingdom." So we would like to translate the above in the epistle thus: "He is a semblance of his glory." So we say in German: This is a glorious thing, a glorious being, gloriosa res, a glorious deed. This is also what the evangelist wants here: "We have seen his glory", his glorious being and deed, which was not a bad common glory, but "a glory as of the only begotten Son of the Father".

Here he expresses who the word is, of which he and Moses have spoken so far, namely the only Son of God, who has all the glory that the Father has; therefore he calls him the only one, "the only begotten", so that he sets him apart above all the children of God who are not natural children, like this only one. And thus his true deity is indicated; for if he were not God, he could not, before the others, be called "the only begotten Son"; which is to say: He and no one else is the Son of God. Which may not be said of the holy angels and men, for none of them is the Son of God alone, but are all brethren and creatures created equal; chosen children by grace, not born by nature.

Now this seeing must not be drawn from the bodily vision alone; for the Jews also saw his glory, and yet did not consider it glory as of the only begotten Son of God; but that the faithful have seen it, and have believed with the heart. The unbelievers, whose eyes look upon the worldly glory, have not regarded this divine glory. Neither do they suffer one another. He who wants to be glorious before the world must be shameful before God. Again, he who is shameful before the world for God's sake is glorious before God.

204 2. 10, 228. 229. On St. Stephen's Day. W.n, 280-283. 205

Full of grace and truth.

The Scriptures commonly place these two words together. "Grace" means that everything he is and does is pleasing in the sight of God. "Truth" means that all that he is and does is good and right in itself, and thus that there is nothing in him that is not pleasing and righteous. Again, in men there is vain unkindness and falsehood, so that everything they do is displeasing in the sight of God. It is also basically false and only vain glittering, as Ps. 116, 11: "All men are liars"; item Ps. 39, 6: "As nothing are all men."

139 Now this is said against the presumptuous Papists and Pelagians, who, apart from Christ, in whom alone is grace and truth, find anything that is good and true. And as it was said above, it is true that some things are true and pleasant, as the natural

Light, which says: Three and two are five, God is to be honored, 2c.: but that same light never comes to its work; but as soon as reason is to meet and bring such light into custom and practice, it turns the hindmost first, and calls that good, which is evil, and that evil, which is good, is called that God's honor, which is God's dishonor, and again. Therefore, man is only a liar and vain, that he cannot use even such natural light, because it is only contrary to God, as much has been said about it above.

140. From this gospel it is not necessary to look for the armor; it is all armor and principal things, which establish the article of faith, that Christ is true God and man; and that without grace nature, free will, and works are nothing, but lies, sin, error, and heresy, against the Papists and Pelagians.

St. Stephen's Day; Matth. 23, 34-39

St. Stephen's Day.

Matth. 23, 34-39.

Therefore, behold, I send unto you prophets, and wise men, and scholars of Christ: and of them ye shall kill and crucify some, and some ye shall scourge in your synagogues, and persecute them from city to city: that upon you may come all the righteous blood that is shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias the son of Barachai, whom ye slew between the temple and the altar. Verily I say unto you, that all these things shall come upon this generation. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, as a hen gathereth her chickens under her wings; and ye would not. Behold, your house shall be left unto you desolate. For I say unto you: Ye shall not see me from henceforth, till ye say, Blessed be he that cometh in the name of the LORD.

I.

1 This is a hard gospel against the persecutors of the faith. But as much harder as it is against them, so much more comforting is it to the faithful who are persecuted. And this gospel teaches how stiff-necked it is about the natural light, own conceit and reason: where it falls into works and commandments, no one hears it any more, as is said in the next gospel; but its works and conceit shall be right, help not how much it is preached, how many prophets God may give it.

Everything that is against her, the great red murderess, must be persecuted and dead; just as St. John Revelation 17:4 depicts her. and says: "She is called the great whore of Babylon, wearing a red purple robe, sitting on a beast that was also red, and a golden drinking vessel in her hand, full of filth and abomination of her fornication, that is, the doctrine of men, so that she leads the pure believing souls away from the faith and puts them to shame, threatening to strangle all who resist her.

2. such stiff-necked and murderous

206 L . 10, 229-232. St. Stephen's Day. W. XI, 283-286. 207

This gospel also shows stubbornness; first of all, God tries all kinds of things with it, sends to it all kinds of preachers, whom he tells by three names, prophets, wise men, scholars of Christ.

3. prophets are those who preach from the mere inspiration of the Holy Spirit, who did not draw it from the Scriptures or from men, as Moses and Amos were; and these are the highest and best, who are wise, and can make others wise, set Scripture and interpret it. Of this kind were almost all the fathers before and with Moses, and after him also many, especially the apostles, who were laymen and bad unlearned people, as Lucas Apost. 4, 13, who were ignorant of the Scriptures.
4. the wise are those who have it not only from God, but through Scripture and men, and are the disciples and followers of the prophets, but who preach and teach with the mouth and living words themselves. Such was Aaron, who spoke all that Moses called him, as Ex. 4:15, 16. God says to Moses, "Put my word in his mouth, and let him preach for you to the people, and you shall be a god to them." So also all shall be priests, as Zechariah Cap. 11. says.
5. the scribes or scribes are those who teach with writings and books where they could not teach presently or orally. As the apostles were also, before them the evangelists and their followers, as the holy fathers; yet that they write and act not their conceits, but God's word, which they learned from the wise and from the Scriptures. Now these are the three ways in which the truth may be revealed; scripture, word, thought; scripture through the books; word through the mouth; thought through the heart. Nothing else can grasp the teaching but the heart, the mouth and the writing.

Now all this does not help the stubborn reason; it hears neither word, scripture nor enlightenment, as God tries to do with it. It suppresses and burns the scriptures and books, as King Jehoiakim did with Jeremiah's books, Jer. 36, 23. But it forbids, keeps silent and condemns the words; it chases away and kills the enlightenment with the prophets. And

which is strange, there is no prophet killed, driven out or persecuted for punishing gross sins, without John the Baptist, whom Herodias had killed as punishment for her adultery. Such a great man did not have to have the most terrible cause to die; although the Jews were not hostile to him because of this, but because he would not let their thing be right, saying that he had the devil.

007 Thus all strife hath always been between right and wrong worship. Abel was strangled by Cain, so that his worship would not be valid. So all the prophets, wise men and scholars have condemned the worship of God as idolatry, which was done by reason and works without faith; so natural conceit took hold and said that it was done in honor of God and was right. That is why the prophets had to die when they forbade and punished God's service and honor and good works; as Christ says John 16:2: "The hour will come when those who kill you will think they are doing God a service." So, all the idolatry in the Old Testament was done by them, not that they worshipped wood and stones, but wanted to serve the right God with it. Since this was forbidden by God and was done out of their own conceit without faith, it was certainly from the devil and not from God. Therefore, the prophets said that it did not serve God, but the idols; they did not like this, nor did they like to hear it, so they were not allowed to be silent by God's command; therefore, they had to die, be chased away and persecuted.

(8) Therefore all the quarrels are between the false saints and the true saints concerning worship and good works. The former say, This is worship; the latter say, No, it is idolatry and superstition. And has endured from the beginning, will endure to the end.

9 So now also: the papists have invented good works and worship for themselves with their outward works and laws, which is nevertheless all a faithless thing, based only on works, and without God's command, vain man's handiwork. Thus we say: It is not God served, but self and the devil, as all idolatry, and seduce only the people from the Christian faith and common

208 D .io, S32-W4. On St. Stephen's Day. W. xi, 286-28S. 209

brotherly love; they do not want to suffer this, and cause the misery that now goes on. They agree on both sides that God is to be served and good works are to be done; but in the interpretation, which is worship and good works, they never become one. For these say, Let faith be, and nature and reason with their works be lost; and those say, Let faith be nothing, and nature with its works be good and right. They also agree that gross sins, death, adultery and robbery are not right, but in the main works of worship they differ like winter and summer. The former hold to God and His mercy and fear Him; the latter run to wood and stones, food and clothing, day and time, and want to win over God with building, pinning, fasting, whispering and platters, fear nothing, and are insolent, full of all presumption, the holy, learned, wise people, to whom even God is not holy, nor learned, nor wise enough with all His prophets, wise men and scribes.

II.

(10) There are several questions in the gospel that we need to see. The first: Why does Christ say that all righteous blood from Abel onward should come upon the Jews, when they have not all shed it?

Answer: The words of Christ are directed to the whole multitude and generation of all those who have persecuted the prophets from the beginning. This is proved by the fact that he addresses not only the present inhabitants of his time, but also all Jerusalem: "O Jerusalem, O Jerusalem, which killest the prophets, and stonest them that are sent unto thee, how often have I desired to gather thy children together" 2c. This refers not only to the present but also to the former inhabitants of Jerusalem. Item, when he says: "You killed Zacharias between the house of God and the altar"; when the same Zacharias was killed by the king Joas, 2 Chron. 24:21, about eight hundred years before the birth of Christ; nor saith he, Ye slew him." So they also killed Abel and will also kill the prophets and wise men. As if he should say: It is one people, one kind,

One generation; as the fathers, so also the children. For the stubbornness, which resists God and his prophets in the fathers, also strives in their children; it is more mouse than the mother. And does the Lord mean that all righteous blood shall be shed upon them, so much, the people must shed all righteous blood, it is their way, do not do otherwise to them. All the blood that is shed, they shed; therefore it shall all come upon them.

012 And why doth he bring in the two only, Abel and Zacharias, seeing Zacharias was not the last that shed blood, but after him Isaias, Jeremiah, Ezekiel, Urias, Micah, and almost all that are called in the scriptures. And Zacharias is the first among the prophets whose bloodshed is reported by name in the Scriptures. But Christ is not speaking here of the prophets alone, but of the blood of all the righteous, of whom many were slain under King Saul, item, many prophets under King Ahab, whose names are not recorded.

(13) I know nothing else to say on this subject, except that Christ herewith keeps the custom of the Scriptures, and sets us an example, that we should not say, keep, or bring up anything that is not clearly founded in the Scriptures. For though Isaiah and other prophets were killed, yet after this Zachariah there is none described by name in the Scriptures as having been killed. And therefore, though he be not the last whose blood is shed, yet is he the last that is described by name, as he preached in his time, and was slain; that therefore Christ put on the first and last righteous man, which is declared in the scriptures, and thereby comprehended all other righteous blood, which was not declared, but was shed before and after. It is written about the prophet Uriah Jer. 26, 23, that he was killed by King Jehoiakim long after this Zechariah; but it is only told by others, as a history that happened long ago. But in his time the Scripture writes nothing about him, nor does it say that he ever was, since it describes the time and history of the same king in the histories 2 Chron. 36, 4. ff. 2 Kings 24, 1. ff.; therefore the Lord does not refer to him.

210 L . 10, 234-236. St. Stephen's Day. W. XI, 289-291. 211

14 One asks also: Why Christ call the son Barachiä; if the Scripture calls him, the son Jojada; because thus the text reads 2 Chron. 24:20, 21: "The Spirit of God hath started Zachariah the son of Jehoiada the priest, and he is come out before all the people, and hath said unto him, Thus saith the Lord GOD unto you, Why do ye transgress the commandment of GOD, which shall not prosper you, and forsake GOD, that he may forsake you again? Then they all gathered together against him, and stoned him by the commandment of the king in the churchyard: which when he died, he said, God seeth and seeketh this." This was also because he punished their worship, which they had established.

15. st. Jerome thinks that he is called Barachia's son from a spiritual cause, therefore Barachias is called from Latin benedictus, the giving reindeer; but the others say more easily that his father was called Jehoiada with the surname Barachias, perhaps because he did a lot of good to the same king and the people, therefore they called him the giving reindeer and after his death killed his son in gratitude; as it is used to go in the world, according to the proverb: Whoever helps one from the gallows, he helps him again. As happened to God's son: since God had done all good to all the world, they crucified his dearest son to him, as this figure means.

16 Lastly, they ask: Since no one can resist God's will, why does he say: "How often have I wanted to gather your children, and you have not wanted to? They have drawn the sentence in many ways, some based on free will and its ability; so it seems that not free will, but self-will is punished here; and is a bad freedom, which only does against God, and is so severely condemned and punished.

17 St. Augustine forces the words upon the mind, as if the Lord meant thus much: As much as I have gathered of thy children, that have I done with thine unwillingness. But this is very violent to this simple saying. It would be much easier to say, "Christ has spoken here as a man who also has all human concerns.

carried. So he did many things according to humanity, which are not proper to deity, except that he had to eat, drink, sleep, walk, cry, suffer and die. So one could also say here that he said after human nature and movement: I wanted, and you did not want.

18 For, as I have said several times, one must pay attention to Christ's words, some of which only show the divine, some the human nature. But still, because he introduces himself here as a God, when he says: "I send to you" 2c.; for prophets send belongs to God alone. And Lucas 11, 49. says that he thus said: "Therefore the wisdom of God says: Behold, I will send prophets to them" 2c. His words are like this, as if he had not only in his time, but also before and many times wanted to gather their children, so that it would be understood by the divine will; therefore we want to answer: That the words are only understood in the very worst and most simple way from the divine will, according to the custom of Scripture, which speaks of God as of a man for the sake of the simple; as it is written in Genesis 6:6, "He repented that he created man, when there is no repentance in God. Item that he is angry, yet there is no anger in him. Item Gen. 11, 5. He came down from heaven and saw the building of Babylon, yet he always remains seated. And in Psalm 59, v. 5. 6. the prophet often says to him, "Wake up, why do you sleep so long?" Item: Get up, come to me, and the like; yet he does not sleep, does not lie down, is not far away. Item Ps. 1:6: "God knows nothing of the way of the unrighteous," when he knows all things. All these sayings are said according to our feelings and conceit, not according to the essential state of divine nature. Therefore they are not to be led into the high speculation of the secret sayings of divine nature; but are to be left here for the simple-minded, and let them be understood and said according to our feeling. For we do not feel otherwise, he does thus, as the words read; and is a fine comforting way to speak of God, which is not terrible nor high. So also here: "How often have I willed" is also to be understood,

212 L . 10, 236-239. St. Stephen's Day. W. XI, 291-294. 213

that he has done so, so that no one could have thought and felt otherwise, that he wanted to gather them gladly, has done as a man would do who wanted to have such things gladly. Therefore, let high things go and stay with the milk and simple sense of the Scriptures.

III.

(19) But that we also take our doctrine from the gospel, so here the Lord sets such a lovely picture and likeness, as it is done for faith and believing man, that I do not know it more lovely in the whole Scripture. He spoke much harsher words in this chapter out of anger and displeasure against the Jews and cried out horribly for their unbelief; therefore he also does what angry people do against the ungrateful, magnifying their good deeds and good will in the strongest possible way: I would gladly have given him the heart in my body 2c. So also here the Lord, in the most heartfelt way he likes, lifts up his good will and benevolence to the Jews, he says: He would have liked to be their mother hen, if they would have wanted to be little chicks.

20 O man! Mark well the words and the likeness, how earnestly and wholeheartedly he pours them out. In the image you will see how you should relate to Christ and what he is good for, how you should use and enjoy him. Look at the hen and her chicks, and you will see Christ and yourself painted and abconterfeit, because no painter can paint.

First of all, it is certain that our souls are little cows, so the devils and evil spirits are the consecration in lust; without which we are not so wise as little cows to flee under our hen. So the devils are much more cunning to rob our souls than the consecration to the chicks. Now it is said above, in an epistle, how it is not enough for us to be godly, to have good works, and to live in grace. For even our righteousness cannot stand, let alone unrighteousness, in the sight and judgment of God. Therefore I have said, If faith be right, it is of a kind that it trusteth not in itself, nor in its own faith, but cleaveth unto Christ, and under the authority of God.

He gives himself to the same righteousness; he lets it be his shield and protection; just as the little chick does not leave its life and lurking, but gives itself under the body and wings of the hen.

22. for he that shall stand before the judgment of God is not enough to say, I believe and have grace; for all that is in him may not sufficiently protect him: but he offers against the same judgment Christ's own righteousness, which he makes to act with God's judgment, which stands before him with all honor forever, as Ps. 111:3 and Ps. 112:3 say, "His righteousness endureth forever." Under the same he crept, adorned and ducked, trusting and believing without a doubt that it would preserve him; so it also happens, is preserved by the same faith, not for his sake or for the sake of such faith, but for the sake of Christ and his righteousness, under which he surrenders. Also whatsoever faith doeth not so, it is not right. Behold, this is what the Scripture means when it says Ps. 91:1-7: "He that abideth under the shelter of the Most High, and dwelleth under the shadow of the Lord, may say unto God, Thou art my confidence and refuge, and my God, I hope in thee. For he will deliver thee from the snare of the hunters, and from the pestilence of perversion. His shoulders shall he cover over thee, and under his wings shall be thy confidence. His truth is thy shield and thy canker; Therefore shalt thou not fear the terror of the night, Nor the arrow that flieth by day, Nor the pestilence that walketh in darkness, Nor the plague that wasteth at noonday. Though a thousand fall on thy left side, and ten thousand on thy right side, yet none shall come nigh thee."

(23) Behold, all this is said of the faith of Christ, how he alone endures and is protected from all danger and destruction, false doctrines, temptations of devils, both bodily and spiritual, on both sides, that all others must fall and perish, because he gives himself under the wings and shoulders of Christ, and there sets his refuge and confidence. So also Malachi says Cap. 4, 2: "The sun of righteousness shall rise for you who fear my name, and blessedness shall be your reward.

214 2. 10, 239-241. On St. Stephen's Day. W. XI, 294-297. 215

under his wings." Therefore St. Paul calls him Rom. 3, 25. propitiatorium, the throne of grace, and teaches at all ends how we must be kept in faith through him and under him. If then the faithful and the saints need such a great shield, where will they remain who, with their own free will and works, go apart from Christ? O we must remain in Christ, on Christ and under Christ, not departing from the Gluck hen; otherwise all is lost. St. Peter 1 Ep. 4, 18 says: "The righteous will hardly keep"; so laborious is it to remain under this hen. For we are torn from her by many temptations, both bodily and spiritual, as the psalm above indicates.

24. Now see how the natural mother hen does it, hardly any animal takes so hard care of its young: She changes her natural voice and takes on a miserable and lamenting voice; she seeks, paws and entices the chicks; where she finds something, she does not eat it, but leaves it for the chicks; with all seriousness she fights and calls against the consecrator, and spreads her wings so willingly, and lets the chicks climb under her and over her, she likes it so well; and is ever a fine, lovely image. So also, Christ took to Himself a pitiful voice, lamented for us and preached repentance, denounced to everyone his sin and sorrow with all his heart, paws at the Scriptures, entices us in and makes us eat it, and spreads His wings over us with all His righteousness, merit and grace, and so kindly takes us under Him, warms us with His natural heat, that is, with His Holy Spirit, who comes through Him alone, fights for us against the devil in the air.

25 Where and how does he do this? Undoubtedly not bodily, but spiritually. His two wings are the two testaments of the holy scriptures; they spread his righteousness over us and bring us under him. This is because the Scriptures teach this and nothing else, how Christ is such a glorious hen that we are kept under him in faith and through his righteousness. Therefore the above Psalm itself interprets the wings and shoulders, saying

says: "His faithfulness or truth", that is, the Scripture taken in faith, "is a cancer and shield" against all fear and danger. For we must grasp Christ in word and sermon, and cling to the same with a firm faith that he is such as is now said of him; then in the same we are assuredly under his wings and truth, and are well kept under them.

So this gospel is his wing or truth, and all the other gospels; for they all teach Christ in this way, but in one place more clearly than in another. Above he is called a light and life, item, a Lord and Helper. Here he is called a mother hen, always and always insisting on faith. So now his body is himself or the Christian church' his heat, his grace and Holy Spirit.

(27) Behold, the most lovely mother hen, who always wanted to gather us together, spreads her wings and beckons, that is, she preaches and has the two testaments preached, sends prophets, wise men and scribes to Jerusalem, to all the world. But what happens? We do not want to be chicks; first the trustworthy saints, who especially fight against it with their good works, do not want to recognize the faith, that it is so completely necessary and blessed; do not want to know their danger, nor let their thing be unjust; yes, they become even consecrated and sow, devour and persecute the chicks with the hen, tear wings and bodies, kill prophets, and stone those who are sent to them. But what will be their reward? Listen, terrible things.

Behold, your house shall be left unto you desolate.

28 O a terrible punishment is this! we see it also in the Jews. They have killed prophets for so long that God no longer sends any to them; he has now let them go five and a half hundred years without preaching, without prophets, has taken his words from them and pulled their wings to himself. And so their house is desolate, their soul no one builds, God no longer dwells among them, it has happened to them as they wanted; as the 109th Psalm v. 17. says of them: "They

216 2. 10. 241-243. On St. Stephen's Day. W. XI, 297-299. 217

did not want the blessing, therefore it shall come far from them; they loved the curse, and it shall come to them also." Then all the blood shed on earth passes over them, and the gospel is fulfilled above them.

29 Isaiah also said of them, Cap. 5:5, 6: "I will make you see what I will do to my vineyard. I will cut down the fence thereof, and will break it down; I will break down the wall thereof, and will make it stand, and it shall be desolate; it shall not be pruned, neither shall it be pruned, and it shall grow thorns and hedges; I will forbid my clouds to rain upon it. O dreadful words! What is it that no rain shall come upon them, but that they shall not hear the gospel and faith? What is it that they shall not be circumcised, neither shall they be circumcised, but that no man shall punish them in their error, and open their infirmities? Therefore it is abandoned to the teachers of men, who tear it up and tread it down, so that it must remain desolate, bearing nothing but hedges and thorns, that is, works saints, who are without faith, bearing no fruit of the Spirit, but only to eternal fire, as the hedges and thorns grow and are prepared.

(30) But all this we Gentiles may well take to heart. It is so evil with us, is it not much more evil. We also persecuted the glorified hen and did not remain in the faith. Therefore it has happened to us that he has left our house desolate and our vineyard abandoned. There is no more rain in all the earth, the gospel and the faith are silenced; there is no pruning nor hoeing, no one preaches against the false works and doctrine of men, and cuts off such useless things: but he causes us to be torn up and trodden down by the pope, bishops, clergymen and monks, of whom all the world is full, full, full, and yet does no more than tread down and tear up this vineyard. One teaches this, another that; one tramples this place, another that; each one wants to establish his sect, his order, his rank, his doctrine, his sentences, his works. Thus we are trampled underfoot, so that no more knowledge of the faith is left.

there is no Christian life, no love, no fruit of the Spirit; but vain fireworks, hedges and thorns, that is, glitterers, hypocrites, who presume to be Christians with vigils, masses, pens, bells, churches, psalteries, rosaries, saints' service, feasts, caps, plates, garments, fasts, ramparts and the innumerable foolish works more.

31 O Lord God, all too torn, all too trampled; O Lord Christ, all too desolate and forsaken are we wretched people in these last days of wrath. Our shepherds are wolves, our watchmen are traitors, our patrons are enemies, our fathers are murderers, and our teachers are deceivers. Alas! alas! alas! When, when, when will your strident anger cease?

32. But finally the Jews are comforted, because he says: "Verily I say unto you: Ye shall not see me from henceforth, till ye say, Blessed is he that cometh in the name of the Lord." These words Christ spoke after Palm Day on Tuesday, and is the conclusion and last words of his preaching on earth; therefore it is not yet fulfilled and must be fulfilled. They may have received him once on Palm Day, but this is not fulfilled. And that he says: "You will see me no more", is not to be understood that they did not see him bodily after that, if they crucified him after that. But he means that they should no longer see him as a preacher and Christ, for whom he was sent; his ministry and he in his ministry is no longer seen by them. In this sermon he has given them the last *) and has now concluded his ministry, for which he was sent.
33. So it is certain that the Jews †) will still say to Christ: "Blessed is he who comes in the name of the Lord. Moses also proclaimed this in Deut. 4:30, 31: "In the last days you will return to God your Lord, and you will obey His voice. For God, your Lord, is a merciful God; He will

*) Letze, that is, farewell. D. Red.

†) In the editions after 1546, the following reading is found: So it is certain that the Jews still had to say afterwards: 2c. Cf. the following note.

D. Red.

218 L. 10, 243-24S. On St. John's Day. W. XI, 299-302. 219

He shall not forsake thee, nor destroy thee, nor forget the covenant which he sware unto thy fathers. Item, Hos. 3, 4. 5.: "The children of Israel will sit for a long time without a king, without princes, without priests, without an altar, without priestly garments and robes. And afterward the children of Israel shall come again, and seek GOD their LORD, and David their King," that is, Christ, "and shall honor GOD and His lovingkindness in the last days." And Azariah 2 Chron. 15, 2. 3. 4. 5.: "Where you forsake GOD, He will also forsake you. Many days will pass in Israel without the true GOD, without priests, without teachers and without law. And when they shall come again in their anguish, and shall cry unto GOD of Israel their LORD, they shall find him." *)

*) In the editions after 1546, the following reading is found: These sayings all speak of the last time when the Jewish kingdom and right priesthood will cease

These sayings may not be understood by the present Jews; they have never before been without princes, without prophets, without priests, without teachers and law. St. Paul Rom. 11, 25. 26. also agrees with this and says: "Blindness happened to Israel in part, until the fullness of the Gentiles came in, and thus all Israel was saved. May God grant that the time is near when we hope. Amen.

that nevertheless afterwards many Jews should be converted to the right king and priest, Christ; which then happened after the ascension of Christ, through the apostles, and afterwards through the preaching of the gospel. - The opinion expressed here agrees with later statements of Luther about the conversion of the Jews. Cf. e.g. For example, Walch (old edition) XXII, 2315. f.: "Then said one, Is it not written, that the Jews shall be converted before the last day? Doctor Martin Luther said, "Where is it written? I know of no certain saying. Rom. 9. they do bring forth a saying, but it cannot be proved from that." (S. Erl. ed. 62, 376.) - Cf. also column 68, § 56 of this volume. D. Red.

On St. John's Day.

John 21:19-24.

Jesus said to Peter, "Follow me. And Peter turned, and saw the disciple following, whom JEsus loved, who also lay at his breast at supper, and said, Lord, who is he that betrayeth thee? And when Peter saw him, he saith unto JESUS, Lord, what is this? JESUS saith unto him, If I will that he tarry till I come, what is it to thee? Follow me. And there went forth a saying among the brethren: This disciple does not die. And Jesus said not unto him, He dieth not: but, If I will that he tarry till I come, what is that to thee? This is the disciple that testifieth of these things, and hath written these things; and we know that his testimony is true.

I.

001 When Christ thrice asked Peter if he loved him also, and Peter thrice answered, "Yea, I love thee, thou knowest that"; he thrice commanded him his sheep, saying, "Feed my sheep." After this he announced his death to him, saying, "Verily I say unto thee, Peter, when thou wast young, thou girdedst thyself, and wentest whither thou wouldest: but now, when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldest not."

So this gospel follows it: "Follow me"; as if he should say: "Because it should be so with you, remember and follow me, give yourself willingly to death. For that this following means dying is clear enough, and all the disciples also understood it thus, and is a light and easy gospel.

(2) But that some here almost trouble to know whether St. John has died or is still alive is sufficiently shown by the evangelist that Christ did not want us to know, therefore we should not inquire about it.

220 D . 10, 245-247. On St. John's Day. W. XI, 302-305. 221

He says: Jesus did not say that he should not die, and yet he does not say that he should die either, so he leaves it in doubt. If Christ had already said: I want him to remain until I come, it would still be understood that he would die at the last day; but now he says: "If I want him to remain", it is even more sinister that he does not say badly whether he wants to or not.

(3) But he hath given us an excellent and notable doctrine in this, for the which Christ also rejected Peter with such words, and it is this: Regardless of all the saints' examples and lives, each one should wait for what he is commanded to do and carry out his calling. Oh, this is such a necessary, wholesome teaching. It is a mistake, almost common, that we look at the works of the saints, and how they have walked, we want to think afterwards, that it is deliciously well done. This is aided and abetted by the useless talkers who preach the life of the dear saints and do not properly present it to the people as an example.

4 Christ acts and speaks against this. Peter is a picture of such wild wanderers: since Christ had commanded him to follow him straight for himself, he turns around and looks for another, worries where the one whom Jesus loved is going. So do these also; leaving that which they are commanded to do, and looking on another's walk and works, which God loveth, which are his saints; wherefore Christ bringeth him again, saying, What is it to thee where he walketh? Follow me, let me do with him; how, if I thus would let him remain, wouldst thou therefore also remain? Do you think I want that from you, that from him? No, not so; wait thou for thine own, and what I say unto thee, he shall find his also. I will have many servants, but they shall not all be of one work.

(5) Behold, many people are found doing all kinds of things without being commanded. Some people have heard that some saints have gone to walk, of which they are praised; so the fool goes, leaves his wife and child, who are commanded to him by God, also runs to St. Jacob, or here and there, not seeing how his profession and command is much different than that of the saint whom he follows. So they also do

with pencils, fasting, clothing, celebration, piety, monasticism, nunnery; it is vain to look behind one's disciples whom Christ loves, and to turn one's back to the command and calling of Christ's followers; to say that it is well done, to have followed the saints.

Therefore, see how a right road goes the way of God. First, he does not like man's doctrine and way or commandment. Secondly, he does not like his own requested or exquisite works. Thirdly, he does not like the examples of the saints, but is directed to wait and see how God will lead him, what He wants him to do; as the prophet Ps. 25:8, 9, 12 says: "God teaches them the way He has taught"; item: "He will teach the meek His ways" 2c.

(7) This is what you want to say: But if I am not called, what shall I do? Answer: How is it possible that thou art not called? thou shalt ever be in a state: thou shalt ever be a husband, or wife, or child, or daughter, or manservant, or maidservant. Take the least estate before thee: If thou art a married man, thinkest thou hast not enough to do in the same estate, to rule thy wife, thy child, thy servants, and thy goods, that all may go in obedience to God, and do wrong to none? Even if you had four heads and ten hands, you would still be too little for him, so that you could neither walk nor do any holy work.

Item 8: If you are a son or a daughter, do you think that you do not have enough to do with yourself, that you keep your youth chaste, modest, obedient to your parents, not to offend anyone with words or deeds? Yes, because one has come from the way to respect such command and profession, one goes and prays rosaries and does such things, which serve nothing to the profession, and no one thinks that he is aware of his status.

009 Item: If thou be a maid, or a servant, thinkest thou that thou shalt be idle, when thou shalt faithfully serve thy lord, or wives, according to thy station and command, with all diligence, and keep thy youth in check?

Item 10: If you are a prince, Lord, spiritual or temporal, who has more to do than you?

222 D . 10, 247-250. On St. John's Day. W. XI. 305-308. 223

That thy subjects do right, peace be, and none be wronged? Whence thinkest thou that the saying cometh, A prince or lord is a wild thing in heaven? Only because they leave their office, want to rule far away and cannot rule themselves; then they come and want to do it with measuring. Then they come and try to bring it back by hearing masses, rosaries, prayers, indulgences, as if God were a dawdler or a child who can be fooled with a penny.

So also now the bishops and spiritual prelates, who should feed the sheep of Christ and follow Christ, suffer death over it; so they pray their seven times *) and say mass, let themselves be called pious people. But if one of the bishops goes to heaven, another heaven must be created. All bishops are now hellish fireworks, so that none of them cares for a single hair of his office.

(12) Behold, therefore, as no man is without command and calling, so no man is without works, if he will do right. If, then, every man is to be careful to remain in his station, to look to himself, to do his bidding, and therein to serve God and keep his commandment, he will have so much to do that all time will be too short for him, all places too narrow, all strength too little. For the evil spirit challenges such ways horribly and makes them sour for man, so that he hardly stays in them. But if he brings him to the point where he forgets his occupation and lets him go, he no longer attacks him so hard, he has brought him out of the country road, sometimes lets him find a little grassy or wooden path, that is, to do someone else's good work; So the fool thinks he is doing right, and thinking of great merits in heaven, gets further and further from the road, until he gets into the most harmful delusion, that he thinks it is God to do the works, as King Saul did. Oh no, dear man, God is not concerned with works, but with obedience, as the same book 1 Sam. 15, 22. says: "God does not want sacrifices, but obedience." Therefore

*) Seven times, that is, the seven canonical hours of prayer. D. Red.

It happens that a pious maid, if she goes in her command and sweeps the yard or carries out manure according to her office; or a servant plows and drives in the same opinion: goes straight to heaven on the right road; whereas another, who goes to St. Jacob or to the church, leaves his office and work, goes straight to hell.

(13) Therefore we must close our eyes, not looking at the works, whether they be great, small, honest, contemptible, spiritual, corporal, or whatsoever reputation and name they may have on earth; but at the command and obedience which is in them: if the same be, the work is also rightly delicious and wholly divine, whether it be so small as to pick up a straw. But if the obedience and command does not go, the work is not right either, and it is damnable, certainly the devil's own, even if it is as great as raising the dead. For this is decided, God's eyes do not look at the works, but at obedience in the works; therefore he also wants us to look at his command and call, of which St. Paul says 1 Cor. 7, 17: "Let every man continue in the calling wherein he was called." And St. Peter 1 Ep. 4:10: "Ye shall be as the faithful and good officers, or ministers of divers mercies; that ye may minister one to another, and promote that which ye have received." Behold, St. Peter says that the graces and gifts of God are not of one kind, but of several kinds. And each one should take care of his own, practice them, and be useful to others.

(14) What a fine thing it would be if every one were to wait for his own, and yet serve the other with it, and so lead one another on the right road to heaven. St. Paul also writes Romans 12:4, 5, 6 and 1 Corinthians 12:12: "That the body has many members, but not all the members do the same work." So we also have many members of a Christian congregation, but not all of them do the same work, so that no one should do another's work, but each one should do his own, and all should walk in one accord in simple obedience, in many commands and diverse works.

15 Do you then say: Shall we not follow the lives and examples of the dear saints?

224 L . 10, 2S0-232. On St. John's Day. W. XI, 308-310. 225

Why is it preached? Answer: It should be preached in such a way that God would pledge Himself in it to provoke us, and also to comfort us with His goodness and grace, and then not to show works, but obedience in it. But now obedience is left aside, and we are led so deeply into works that we are completely out of obedience, open our mouths to works, and despise our own command and calling. Therefore, there is no doubt that it is only the devil's doing that God's service is only focused on churches, altars, mass, singing, reading, sacrifices and the like, as if all other works were in vain or of no use at all. How could the devil have led us astray from the right path, since he has so narrowly focused God's service only on the church and the works that are done in it?

16 Beware, behold, Christ will not suffer St. Peter to look around, even for the disciple whom he loved. Do you think it was in vain that the disciple whom Christ loved was drawn before all the apostles? Nor was it in vain that he did not call him by his name. He might well have said, Peter turned back and saw John; but, "whom JEsus loved" 2c. But he wanted to counteract this vice and put the work of the saints out of sight, so that pure obedience would remain, and no one would want to boast or excuse himself for having followed the saints' example.

(17) Behold, we read in the Scriptures that God would not have David build a church, though David purposed to do so; for there was no command before: but of Solomon he would have it, to whom also he gave a command. This is where all the idolatries came from, because they looked at the works of the saints and not at their obedience. You have seen how Noah, Abraham, Isaac, Jacob sacrificed to God on the altars; when they approached, they wanted to follow and idolatry came out of it. Such people the scripture calls apes; this is also such a beast, which only looks at the works, and wants to do everything, yet nothing is commanded to it.

18 Therefore let us well grasp the words of Christ, "Follow me." You, you; let

If others wait for theirs, you wait for yours; they will come. For it is not in vain that the gospel says that the disciple whom Peter looked at also followed, but he followed without looking at Peter. Almost the whole gospel is written for the sake of these words and teachings, because it does not teach much about faith, but about the consequence and works of faith. In St. Peter's person he also addressed all the spiritual prelates in this and taught them their office, of which the whole gospel would be about; but they may want to be untaught by us, therefore we must also let it go and stick to our own things.

19 The other doctrine of this gospel is, that every man should be content with his own portion, and not grudge another, nor murmur whether he be unequal unto him. For here, though John alone is called the disciple whom Christ loves, yet no one grumbles about it, nor begrudges him. No one murmured that he should not die when they thought he would, nor did any murmur go out among them, but, as the text says, "A discourse has gone forth among the brethren," they have spoken of it as brethren (hear, all disciples and Christians), and have granted him well.

020 And this is no small virtue, which many great men lack: for even the holy patriarchs lacked such virtue, and disliked Joseph their brother's authority.

(21) And it is a common plague that no man is content with his own, that even the heathen saith, How is it that another man's field yieldeth better fruit, and his neighbor's cattle more milk than ours? Item: How is it that no one is content with his own nature, that everyone thinks that the other's nature is better than his? He that is a merchant praiseth the craftsman that he sitteth quietly in peace, when he must go astray in the land; again, the craftsman praiseth the merchant that he is rich and among men, and so forth: every man is weary of his own nature, and sigheth after another. If he is married, he praises him who has no wife.

226 L . 10, 252-254. On St. John's Day. W. XI, 310-313. 227

he praises the conjugal state; if he is spiritual, the worldly state pleases him; again, if he is worldly, the spiritual state pleases him; and God cannot deal with them so that they would be satisfied. If they served him in the way in which he had ordained them, it would not be grievous nor difficult for them; but now that they are weary, no one grieves them, for they grieve themselves, making their lives grievous to themselves without any need or cause.

(22) And if God were to allow a man to change his nature according to all his will, to atone for such weariness, he would become equally, even more, weary in everything else, and in the end remain with what is his. Therefore one must not think of the change of the being, but of the weariness. Put away and change the weariness, then one being will be like the other and all states will be equal, as it has come to you, that you neither need nor desire a change.

(23) Thus some pagans have thought that if all men's evil were brought together in one heap, and it were to be distributed equally there, it would certainly come to pass that each would much rather keep his own. God rules the world so equally that every advantage is followed by its equal disadvantage. And everyone sees no more than how smoothly another's shoe fits, but does not see where he presses it; again, he who has the shoe on pays no attention to how smoothly it fits, but how badly he presses it. With foolishness the world goes on, that each one only looks at his own evil and the other's good; but if he saw his own good alone and the other's evil also, he would thank God and let himself be satisfied in the most peaceful way, how little or how bad it would be for him.

(24) To avoid such restlessness, unrest and weariness, faith is useful and necessary, which certainly believes that God governs equally and chooses each person in the way that is most useful and convenient for him, so that it would not turn out better if he himself had the same choice. This faith makes for peace, satisfaction, tranquility, and drives away weariness. But where faith does not exist and man acts according to his feelings,

If he judges his own feelings and sensibilities, see, that is where the displeasure begins; for he feels only his own evil and not that of his neighbor, in turn, does not see his own advantage, nor that of his neighbor's evil; so from his feelings follows displeasure, unwillingness, effort and work in his life, thus becoming impatient and dissatisfied with God. Then God's praise, love and gratitude are silent in him, he remains a secret murmurer against God all his life, like the Jews in the desert; yet he has nothing more to gain from it than that he makes his life sour for himself and still earns hell with it.

(25) Therefore you see how faith is necessary in all things, and how it makes all things easy, good and sweet, even if you were in prison or in death, as the martyrs prove; and without it all things are hard, evil and bitter, even if you had the pleasure and joy of all the world, as all great lords and the rich prove, who have the most miserable life all the time.

(26) Then some say: Yes, if I knew that it was not my foolishness or the devil that had led me here, and if I were sure that God Himself had thus provided for me, I would gladly be happy, content and satisfied. Answer: This is a foolish and unchristian pretense, which indicates a faithless heart. Christ says Matth. 6, 28: "Look at the flowers of the field, how they grow"; item Matth. 10, 29: "Not a leaf falls from the tree without your Father's will in heaven, and not a bird comes to the earth without His will; how much more you, who are more than birds, even your hairs are all numbered".

(27) Therefore, if your being is a state that is not sin in itself, even though you have come into it through sin and foolishness, that same being or state is not the less pleasing to God; for all things are pleasing to God, says Moses Genesis 1:31, without sin. Therefore, if you are in a state that is not sin in itself, then you are certainly endowed by God and in a state that is pleasing to God; just watch and do not sin in it. If you were to fall from the ground and break a leg in two, would that be a sin?

228 2. 10, 254-256. Am St. Johannistage. W. XI, 313-316. 229

The room or the bed is not the more evil or displeasing to God that the same fall would have brought you into and forced you to stay, although another would have come into it without such a fall.

(28) Yes, let this be a sure sign to you that you are in a right state pleasing to God, if you feel his weariness and displeasure; surely God is there, challenging you with the evil spirit, trying you whether or not you are fickle or steadfast, and giving your faith cause to contend and strengthen itself.

29. also when I speak of the state, which is not sinful in itself, I do not mean that anyone may live here on earth without sin; all states and beings sin daily: but I mean the states, which God has appointed, or their appointment is not against God, as there are, marriage, servant, maid, lord, wife, overlords, rulers, judges, officials, peasants, citizens 2c. Sinful state I call robbery, usury, public women's being, and as now are, pope, cardinals, bishops, priests, monks, nuns states, who do not preach or hear preaching. For these 'estates are certainly against God, where they only deal with masses and singing, and do not deal with God's word, so that a common woman may go to heaven much sooner than this one.

(30) To be spiritual and not to handle the Word of God, which is to be their one work, is just like being married and never being with each other, but to screw one out here and the other out there; that it is to be feared that many monasteries and convents are many whorehouses and houses of the devil, pious and outward in the body, but vain sin inwardly in the soul.

II.

We will now be content with these two teachings. St. Augustine, however, walks here, and through these two apostles, Peter and John, interprets two different lives: through St. Peter the real life, through St. John the contemplative life; he says: Therefore the real life must follow Christ and die, but the contemplative life remains forever. Which is fine and easy, without some of the same two lives having been so much

The people who have written it, that they have even obscured it, no longer know what is real or visible life.

(32) But I, according to my gross understanding, proceed thus, that the real life must not only cease, and die bodily, but also spiritually; that is, it must be rejected before the world, that man should not rely on his works, though they are good and must be done; but should live by his faith alone, and rely on Christ, that is, the disciple whom Christ loves. Here the gospel breaks open and shines forth with its spiritual interpretations, all of which I cannot see. For Christ's word and deed so drive out works that they think only of faith.

33 Let us therefore take John as the faith, or the inward life of the soul in faith; St. Peter, as the works, or the outward life in works, so that they are not separated from each other in one man; so we shall see mysteria, what is real and contemplative life with its dying and abiding.

34 First, he says, "This is the disciple whom Christ loves. This means that faith alone makes the true beloved disciples of Christ; they also receive the Holy Spirit through the same faith, and not through their works. Works also make disciples, but not beloved disciples, but temporal hypocrites who do not stand; for God's love does not keep them, therefore they do not believe.

35 Secondly, this is the disciple who rested in supper on Christ's breast. O a great thing is this: faith possesses the heart of Christ, that is, it has all the goods of Christ and all right understanding. I have often said above, before in the epistle of the early mass on Christ's day, that faith makes of Christ and man one thing, that both possessions become common. What Christ is and has is the believer's own, and again, as Paul says in Romans 8:32: "God gave His own only Son for us; how can it be that with Him He has not given us all things?" Thus, a believer in Christ relies on Christ and trusts in Him.

230 L . 10, 256-259. On St. John's Day. W. XI, 316-319. 231

rests on him as on his own property, given to him by God; just as St. John rests on Christ's breast as on his bed, is safe and certain.

Behold, such abundant good is and brings with it the faith of Christ, that it leans a man on Christ, and makes him rest securely in the most gentle manner, that he fears nothing, neither sin, nor death, nor hell, nor the world, nor the devil; for he rests on life, on grace, on blessedness, having all things in heaven and on earth; but only in faith, not yet manifestly. This signifies that John does not rest on Christ's breast after the resurrection or on the morrow, but before the resurrection and in the supper, that is, still in this life, which is a supper, that is, at the end of the world, in which the paschal lamb and the gospel feeds souls, is prepared, presented, and eaten in faith and by preaching.

37 Thirdly, he especially calls the breast, not the womb or the arms, which means that faith has all the wisdom of God and the right understanding of all things. This is also what St. Paul says in 1 Cor. 2:15, 16: "We have the mind of Christ"; item: "The spiritual man judges all things, and is judged by no one"; item 2 Cor. 3:16: "Whoever is converted to the Lord, to him the veil of Moses is taken away, that he may know all things." Therefore, the believer can judge what is good and right from all walks of life, from all works, from all teachings, from all spirits, and does not fail.

(38) Behold, therefore, through the faith of Christ, man not only hath all things, but also understandeth, knoweth, and judgeth rightly, surely, and wisely concerning all things. Moses saw this in his law, Deut. 7, 31, where he teaches how the priest's breast is due and should be his own from all animal sacrifices. But priests are all believers and Christians, as St. Peter says, 1 Petr. 2, 9. Therefore such faith brings him all good and all wisdom, that by good they are rich kings and have enough, by wisdom they are great priests, and can judge, separate and teach all the world.

39. fourth: "This is the disciple who said to Jesus, 'Lord, who is he that deceives you?

will rathen?" What does this mean? Judas the betrayer has been a figure of the pope, bishops and all clergymen, who leave the word of God and lead their own doctrine and works, so that they destroy the Christian truth. Now their nature has a pretty appearance in their spiritual gestures, nature and works, so that no natural reason can understand that they are mistaken, yes, natural reason helps and praises such.

(40) Since true faith and the glory of works cannot stand side by side, and no one can rely on God's grace, that is, rest on Christ's breast, who relies on works and his things; so grace and truth must perish as much as the glory of works rises. So it happens that the truth goes down unawares and so secretly through these traitors, the clergy; yes, also so secretly that the orthodox would not be aware of it if they did not diligently strive for the truth. For Christ proclaimed in Matth. 24, 24 that the elect may also be deceived. Therefore it is not enough for John to rest on the breast of Christ, but he stops and asks who the deceiver is.

41 Thus, the orthodox, by investigating the Christian truth and looking at grace, learn who this traitor is; for by observing that grace alone, that is, Christ, helps, and that nothing apart from grace helps, and that nothing else is to be built upon, they easily see, by such contrasting of grace and nature, that everything apart from grace is seductive. And grace also answers them in their hearts, so that they see how all the deceivers are, the killers and destroyers of grace, who set up doctrine, life and work apart from grace, pretending to make spiritual, pious people.

42 Therefore the betrayer of Christ is not, but only the glorifiers, who go about in a good appearance of holy life, spiritual standing, and yet thereby destroy the Christian truth and light of grace in themselves and everyone, so that vain humanity remains with them; which no one recognizes, except those who have a right faith; yet these also no sooner, but they take heed,

232 2.io, 2S9-26i. On the Sunday after Christ Day. W. xi, 319-321. 233

Otherwise they also let such works go along in a simple opinion, thinking they are done right in faith, because they seem to be like the true works. Hence the name of the betrayer is Judas Sharioth. Judas is called a confessor, because all such saints confess Christ, do not deny him publicly, and even seem better in life than the righteous confessors. But Sharioth means reward; for such saints are only profiteers, profiteers, and selfish; all that they do they seek their own, do nothing freely in honor of God; just as Judas, in carrying his bag, seeks and creates nothing more than his profit. Behold, thus the world is full of spiritual men; but at bottom there is no more behind them than vain sharioth, their own seeking and profit, and with their pretense deceive all the world from the right way of faith; and thus they despise and sell Christ, that is, Christian truth and grace. This is what is to be said further in the Passion.

43 Now behold, why St. John does not express his name; for faith makes no sect, no distinction, as works do; so neither hath he any special work, whereof he may be called; for he doeth all manner of works, as they seem unto him, one as another. But Judas Sharioth's being is divided into works without faith; for one is called a bishop by his hat and staff, not by faith; one a barefooter by his robe and clogs; one a bishop by the robe and clogs.

an Augustinian from his black robe; so henceforth, one from this, the other from that. But faith, through all works and estate, remains altogether nameless; therefore it also makes disciples whom Christ loves. Peter also has a name, for faith is not without works; but it is a name that Christ has given him, and is not that of which he becomes the dear disciple.

44 Now we see what it is, that this disciple should remain and follow Peter, as it was said above; for faith abideth until Christ come, and then it ceaseth: but works must perish and be despised. The world can take away and destroy all things from us, even our good works and good life; but faith must remain in the heart, and remain also until the last day. From all this it is easy to understand that St. John did not write such a thing about himself for his own glory, as if he wanted to be held up as something special in front of others; but he wanted to show such secret and rich virtue of faith, which he also only understood after Christ's ascension that this was done by Christ for this reason.

45 It is also a good sign that Peter looks to John, and not John to Peter. For the works should look after the faith, where it remains; not again, the faith on the works. And many other interpretations may be found in this, who has time and desire to search.

Sunday after Christmas Day; Luc. 2, 33-40

On the Sunday after Christmas Day.

Luc. 2, 33-40.

And his father and mother marveled at the things spoken of him. And Simeon blessed them, and said unto Mary his mother, Behold, this man is set for a fall, and for a standing out of many in Israel, and for a sign to be contradicted. (And a sword shall pierce through your soul) that the thoughts of many hearts may be made manifest. And there was a prophetess, Hannah, the daughter of Phanuel, of the family of Asher, who was well bedded, and had lived seven years with her husband, after her virginity, and was now a widow of four and fourscore years, who never came out of the temple, serving God with fasting and prayer day and night. The same also joined

234 L. 10. 261-263. on the sunday after christmas. W. XI. 321-32S. 235

At that hour he praised the Lord and spoke of him to all who were waiting for salvation in Jerusalem. And when they had finished all things according to the law of the Lord, they returned into Galilee to their city Nazareth. But the child grew and became strong in spirit, full of wisdom, and God's grace was with him.

(1) It would seem that the previous epistle was preached on this Sunday out of sheer ignorance, that the same ordainer meant it to be preached on the young child Christ, because it speaks of a young heir who is lord of all goods; just as the same epistle and gospels are preached much more on uneven days out of the same ignorance. But there is nothing in the order, is the same much, which is preached on which time, if only the right mind would remain in its order. So this gospel was preached on the day of our Lady's light mass, when she brought the child into the temple, and yet it is read on this Sunday. I say all this so that no one may mislead the order of the times or hinder the understanding and order of the Gospel. We will divide it into two pieces: one from Simeon, the other from Hannah. It is a rich gospel in measure and order: first, the man, Simeon; then, the woman, Hannah; both old and holy.

The first part, by Simeon.

His father and mother were amazed at the things that were said about him.

What are the strange things and by which were they said by him? They are, of course, the things that St. Simeon says hard before, when he took the child Jesus in his arms in the temple, and said: "Lord God, now you leave your servant in peace; for my eyes have seen your Savior, whom you have prepared before all people: the light to enlighten the Gentiles, and in honor of your people Israel." Of these things, says Lucas, they marveled that the old holy man stood there before them in the temple, took the child in his arms, and with joy spoke so gloriously of him that he should be a light to all the world, a savior to all people, an honor to all the people of Israel; and he himself thought so highly of him,

that he was happy to die now that he had seen the child.

(3) Now was it ever reasonable to wonder that such things were publicly said of the great man in the public holy place, when he was a poor despised child, his mother poor and lowly, and his father Joseph not rich; how should such a child be considered to be the Savior of all people, the light of all nations, and the honor and glory of all Israel? Now that it is recognized, it no longer seems so strange; but when nothing of it was yet recognized, it looked so strange, and the poor child was out of all proportion to such a mighty great being as Simeon says of it. But Joseph and Mary believed it nevertheless; therefore they were also astonished. If they had not believed it, they would have despised it, and it would not have been miraculous, but false and useless. Therefore, such miracles praise a high great faith in Joseph and Mary.

004 But if any man say, How marvelled they at this alone? If they had heard before from the angels that he was Christ and the Savior, and that the shepherds also spoke gloriously of him, it was also a wonder that the kings or magi from such distant lands worshipped him with their sacrifice. So Mary knew well, how she had conceived him of the Holy Spirit and had born him miraculously, and heard from the angel Gabriel that he should be called great and the Son of God: that recently had come through vain miracles until now, since no miracle happens, but only the things are proclaimed and said, which have not happened, nor been seen in him.

(5) I think it is not high to go up here, nor far to search. The evangelist does not deny that they also wondered before; but according to simple opinion he wants to describe here what they did to it, since St. Simeon speaks so wonderfully of the child. As if he should say: Since Simeon says such great things about the child, his parents despised it.

236 D. 10, 263-266. on Sunday after Christ Day. W. XI, 325-328. 237

but firmly believed it. Therefore they stood and listened to him and were amazed at his speech; what else could they do? This does not deny that they were equally or more amazed before.

(6) But what this wonderment means spiritually is to be sought hereafter; now we are on the written understanding, which serves as an example of our faith, that we may also learn how God's works over us are so strange, that He sees the beginning and the end quite differently: the beginning is nothing, the end is all things; just as here Christ the child is nothing to be seen at all, and yet at last He has become the Savior and light of all people.

(7) If Joseph and Mary had judged by sight, they would have regarded Christ no more than a poor little child. But now they let go of the vision and hang on the words of Simeon with a firm faith; therefore they marvel at the speech. So we also must let go of all our senses in the works of God, and only cling to his words, so that our eyes or senses do not offend us.

8 It is also written that they marveled at this speech of Simeon, to show how God's word never goes out without fruit and is preached; as he says Isa. 55:11: "My word that goes out of my mouth," that is, out of God's messenger's mouth, "shall not return to me empty, but shall do all that I will, and be swift in all that I send it. Thus the evangelist says: Simeon made a hearty and beautiful speech, preaching the truthful gospel and the word of God. For what is the gospel but a preaching of Christ, how he is a Saviour, light and glory to all the world; from which preaching the heart is glad, and is astonished with joy at such great grace and consolation, if it believes in it.

(9) But though the speech was beautiful and wonderfully comforting, yet there were few of them that believed it; yea, they despised it as foolishness, and went and stood in the temple, one praying, and another doing another thing, giving nothing unto these words of Simeon. But because God's word must bear fruit, there were some of them who gladly believed it.

and miracles, namely, Joseph and Mary. And here the evangelist secretly punishes the unbelief of the Jews, that there were many of them (because it happened publicly in the temple), and yet no one wanted to believe, they all resented the childhood. So we learn here that we should hear God's word gladly, for it does not come without fruit.

10 From this follows the spiritual meaning of this astonishment of Joseph and Mary. The Temple is a place of God, therefore it means all places where God is; among them it also means the holy Scriptures, in which God is found as in His right place. To bring Christ into the temple is nothing else than what the Apostles said. 17:11: when they had received the gospel with all eagerness, they ran with it into the Scriptures, inquiring daily whether it was so.

11 Now in the same temple is Simeon, who is a person of all the prophets, who were full of the Holy Spirit, as Lucas says of Simeon, and spoke and wrote from the Holy Spirit, and waited for the coming Christ, as this Simeon did; neither did they cease nor end until Christ came, as St. Peter says in Acts 3:24, that all the prophets spoke for Christ's time. 3, 24, that all the prophets spoke of Christ's time. And he himself, Christ, Matth. 11, 13. says that the prophets and the law lasted until John, that is, until Christ's baptism, when he began to be the Savior and light of all the world.

12. This is what is meant in Simeon, that he should not die, because he had seen Christ. That is why he is also called "Simeon," that is, a hearer, that the prophets had only heard of Christ as of the one who was still behind them and would come after them; that is why they had him on their backs and heard him. Now when one comes with Christ and the gospel thus into the temple and looks at the Scriptures, the sayings of the prophets stand so warmly to him, catch him in their arms and all say with great joy: This is the man, this is he, since we have spoken of; now our speech has come to its end, with peace and joy. And there they all begin to give the most beautiful testimonies of how this Christ is the Savior,

238 L. 10, 266-268. on the Sunday after Christ Day. W. LI, 328-331. 239

the light, comfort and glory of Israel, and all that Simeon says and proclaims here. St. Paul says Rom. 1, 2, how God promised the gospel through the prophets in the Holy Scriptures. Scripture. Explain what Simeon and the temple are. Item Rom. 3, 21: "Faith is testified by the law and the prophets"; and Christ Joh. 5, 39: "Search the Scriptures, for they bear witness of me"; item v. 46: "If you believed Moses, you also believed me, for he wrote of me." This could be proved with examples, but it would be too long. Above, on the day of Christ, in the high mass Epistle and Gospel, we have seen examples of how the apostles bear such beautiful and skillful witnesses from the holy Scriptures. Item, in the Christmas mass Gospel we have also said about the swaddling clothes, where the child is wrapped.

13 Now let the saying of Moses be enough, Deut. 18, 15, which the apostles Apost. 3, 22. and Cap. 7, 37. and many times, saying: "God will raise up a prophet from among your brethren, whom you shall hear as you hear me." Here Moses ends the people's listening and their teaching publicly to this prophet, Christ, that they should hear him from now on. And this is a testimony that Christ was to be a light and a savior after Moses, and without doubt better than Moses; otherwise Moses would not end his teaching and leading to him and keep silent, but would stretch forth beside him. Item Isaiah Cap. 28:16 says, "Behold, I will lay in Zion a choice and precious cornerstone, and whosoever believeth in it shall not be put to shame." Behold, this and similar sayings, just as they agree with the Gospel, say of Christ just as the apostles preached of him, so do all the Scriptures henceforth.

014 Therefore this Simeon must be an old man, that he might be full of the prophets of old, and of an even figure. And grasp him not in the hands nor in the lap, but in the arms. Although this has something deeper in it, it is enough for us now that the prophecies and sayings of the Scriptures present Christ in the same way and offer Him to everyone, not keeping to themselves; as one does with that which is

on the arms. St. Paul says Rom. 4, 23. and Rom. 15, 4. that all things were written not for their sake but for ours. And 1 Petr. 1, 12. says: "The prophets have not given to themselves, but to us, that we have heard from Christ."

(15) Therefore Lucas did not say that they marveled at what Simeon said, but said, "the things spoken by the child"; he did not mention Simeon's name, but was diligent to draw us from Simeon to this spiritual meaning, so that we might understand the sayings of Scripture.

16 Now, only his father and mother wonder about these sayings. But the evangelist has put a mark on the names Joseph and Mary, calling them father and mother, to give us the spiritual meaning. Who is Christ's spiritual father and mother? He himself calls his spiritual mother Marc. 3, 34. 35. Luc. 8, 21.: "Whoever does the will of my Father is my brother, my sister and my mother." St. Paul calls himself a father 1 Cor. 4, 15.: "Though ye have ten thousand schoolmasters in Christ, yet have ye not many fathers: for in Christ, through the gospel, have I begotten or begotten you." So it is clear that the Christian church, that is, all believing people, are Christ's spiritual mother, and all apostles and teachers among the people, if they preach the gospel, are his spiritual father. And as often as a person becomes a believer anew, Christ is born from them. These are they who marvel at the sayings of the prophets, that they speak so beautifully of Christ and so gloriously of him, testify so masterfully to the whole gospel, that there is no greater delight in this life than to see and experience such things in the Scriptures.

17 But the other, the great company of the unbelievers, despise this Simeon, mocking him and turning his word to him as a fool, playing their monkey games in the temple and being rude, even putting idols and the altar of Damascus in it, as King Ahaz did, 1 Kings 16:32, 33. These are all those who are rude to the Scriptures.

240 L. 10, 268-270. on Sunday after Christ Day. W. Ll, 331-333. 241

They desecrate and break it, and commit all sin and dishonor in it, as the pope does and has done through his Decretals and the high schools through their Aristotle. However, they are devout, consecrate and uncover many stone and wooden churches, chapels and altars, are also angry with the Turks for desecrating and breaking such churches, and think that God should reward them for desecrating and destroying His most beloved temple, which is innumerably better and eternal, ten thousand times worse. It is a blind, mad people, plump into it; let them go, one blind after the other, into the eternal pit.

(18) It might move a simple mind that Lucas calls Joseph the father of Christ, and does not shun the virginity of Mary. But he has spoken this according to the custom as they are kept and called among the people, and according to the custom of the law, which also calls stepfathers fathers; as is also the custom of all the world. Rather, he is called his father because he was his mother's trusted husband and bridegroom. But that he did not shy away from speaking in this way was sufficient cause that he described her virginity so clearly beforehand that he probably thought that no one could understand Joseph Christ's natural father. Therefore, as it has been without all danger by his construction; so he has also written without all shyness. For his foregoing text is sufficiently compelling that Mary is his natural mother and Joseph his natural father; and therefore both are true, that he has father and mother.

And Simeon blessed them.

(19) This blessing is nothing else than wishing them happiness and salvation, honor and all good things. He has also blessed not only the child, but all of them, says Lucas, child, father and mother.

(20) This blessing seems to be a badly small thing, for people also bless and desire one another in this way. But to bless Christ and his parents

Blessing is a very strange work, for the reason that Christ and nature are completely contrary to each other. He condemns all that the world chooses, gives cross and all evil to suffer, and deprives all pleasure, good and honor of this world, teaches that it is all foolishness and evil that people deal with. Behold, this will no man suffer of him, neither can; there goeth cursing, blasphemy, persecution of Christ, and all his own; and there are very few Simeons that bless him, but all the world full that curse him, and wish him all evil, and dishonor, and calamity. For he that hath not the mind to despise all things willingly, and to suffer all things, shall not long bless and praise Christ, but shall soon be offended at him.

(21) There are some who praise and bless him, because he does what they want and lets them be what they want. But there he is not Christ, neither doeth Christ's works with them; but is what they are and will. But when he begins to be Christ with them, that they should leave their works, and that he alone should be in them, then is all fleeing, blaspheming, and cursing.

(22) Some think that when they see the infant Christ present with his mother, as Simeon did, they will cheerfully bless him. But they lie; they would certainly have turned away his infancy and poverty, and his contemptible form. This they prove by leaving such poverty and form, hating and persecuting in the limbs of Christ, under which they would still like to find the head, Christ, every day. Therefore, as they now flee and hate the cross and the despicable form, so they would certainly do if he were even now before their eyes. Why do they not do such honor to the poor? Why do they not honor the truth? But Simeon was not so minded, did not resent his form; indeed, he confesses that he is a sign of contradiction, and is pleased that Christ rejects all high form and presents the form of the cross. For this purpose, he not only blesses him, but also his limbs, mother and father.

(23) Therefore Simeon, as a preacher and lover of the cross and enemy of the world, is here a great exemplar in this blessing.

242 2. 10, 270-273. on Sunday after Christ Day. W. XI, 333-336. 243

pel to praise and honor Christ in His despised, cursed, rejected form, which He led in His own person at that time, and still leads in His limbs, who for His sake bear poverty, shame, death and all kinds of curses, and yet no one joins them, receives them, nor blesses them; but with prayers and fasting, endowments and works they want to be pious people and Christians.

24 Here the spiritual meaning breaks out, that the spiritual Christ, his spiritual father and mother, that is, the Christian church with the apostles and their followers, are subject to all kinds of curses on earth, and as St. Paul says in 1 Cor. 4:13, are like the refuse, chaff and foam of this world. Therefore they may well receive their blessing and comfort from elsewhere, from Simeon in the temple, that is, from the prophets in the holy Scriptures, of which Paul says Rom. 15:4: "All things that are written are written for our learning, that we through patience and comfort of the Scriptures may stand fast in hope."

025 Behold, so a Christian man must not think nor undertake to send his things so as to be praised and blessed before the people of the world. No, that is already decided, he must wait for shame and cursing, and surrender to it, and wait for no blessing at all, except from Simeon in the temple. The Scripture is our comfort, praising and blessing all who are cursed by the world for Christ's sake. The 37th Psalm goes completely to this; item the 9th and many others, all of which sing how God redeems all who suffer before the world. And Moses 1 Mos. 4, 9. writes that God took such hard care of the pious Abel after his death that he was moved to revenge even uninvited, only by his blood, and did much more with him after his death than in his life; so that he shows how he cannot leave even the dead, yes, the dead less than if they live who believe in him. Again, when Cain was slain, he was silent, taking care of his nothing.

(26) These and similar sayings of the Scriptures are our comfort and blessing, if we are Christians; we must keep them and be content with them. There we see how blessed

they are who suffer curses, how wretched they are who curse. God cannot forget nor let them forget; He will not remember nor know them. What would we have richer, greater comfort and blessing? What is the blessing and consolation of the world compared to this consolation and blessing of Simeon in the temple?

And he said unto Mary his mother, Behold, this man is set for a fall and a rising of many in Israel, and for a contradictory sign; and a sword shall pass through thine own soul, that thoughts out of many hearts may be discovered.

(27) Why does he not say this to the father and call the mother by her name? He attacks nature here, calls the natural mother and not the father. That is why the mother alone was quite naturally hurt by what happened to her natural child. Perhaps this is also why Joseph would not experience the time of Christ's suffering, which would only come upon the mother, and to all suffering would also be added the fact that she had to suffer like a poor abandoned widow, Christ like a poor orphan; which is beyond measure pitiful, that God Himself in Scripture also holds harshly over widows and orphans, calling Himself a judge of widows and a father of orphans.

28. For Mary held all three states: the virgin state, the conjugal state, and the widow state; and the last is the most miserable, having neither protection nor succor. A virgin has her parents; a wife has her husband: a widow is forsaken. And in such a miserable state Simeon proclaims so much sorrow to her. Thereby he indicates and translates his blessing to her, as he means it, namely, that it is a blessing before God, not before the world. For in the sight of the world it should turn back, and not only be unblessed, but also its child should become like a target and a mark, since everyone aims at it and curses it; just as all arrows and bows aim at a target. Behold, that is, I mean, blessed in the temple. It was necessary for her to be strengthened and comforted by spiritual and divine blessing against such a weapon of future malediction.

244 2. 10, 273-275. on Sunday after Christ Day. W. XI, 336-339, 245

because she alone had to bear and suffer in her soul such a great storm of the betrayal of her child.

29 First, he says, Christ is set for the fall and rising of many in Israel. This is the first comfort that his mother should experience and bring up in him, that many would be offended by him, even in Israel, which was the chosen people. Therefore it is a bad consolation in the eyes of men that she is the mother of the Son, against whom so many should be offended and fall, also in Israel. Some have interpreted this text in such a way that many have fallen against Christ, and their hope has fallen blessedly, so that they may rise in humility; as St. Paul fell and rose; just as all saints of works must fall and despair of themselves, and rise in Christ, if they are to be saved otherwise. This is good sense, but not enough in this place. Simeon speaks of Christ in such a way that many Jews are offended and angry with him, so that they will fall into unbelief, as has happened and is still happening. What a saddening image and reputation, and a terrible proclamation to hear in the ears of this holy mother.

(30) But the cause of this fall is not Christ, but the presumption of the Jews; and thus it comes to pass, that Christ is come to be a light and a Savior to all the world, as Simeon saith, and that through faith in him every man might be justified and saved. Since this was to happen, all other righteousness had to be rejected by ourselves, except Christ sought by works. The Jews did not like this, as St. Paul says Rom. 10, 3: "They do not recognize the righteousness that God gives (through faith), and seek how to establish their own righteousness; therefore they are not subject to divine righteousness." So they stumble against faith, fall deeper and deeper into unbelief, and harden their righteousness, so that they also persecute to the utmost all who believe.

(31) So also all the saints of works must still do, standing on their works, and falling away from the faith, and making such a case against Christ, that they burn, condemn, persecute all those who

reject their works, or do not want to let anything be; as we now see in popes, bishops, doctors and all papists. And this they do in the opinion that they are doing God a great service, to protect the truth and to preserve Christianity; just as the Jews also pretended that they received worship and the Law of Moses, when they killed and persecuted the apostles and Christians.

32 Therefore, as Simeon here promises the mother of Christ that not all Israel will accept him as the light and Savior that he is, nor only some or a few, but many will stumble and fall against him: so the spiritual mother of Christ, the gathering of Christians, must not be surprised that many of the false Christians, previously of spiritual standing, do not accept the faith. For this is the very people who rely on works and seek their own righteousness, and should and must offend and fall in Christ and his faith, persecuting and killing what they speak or do against them. For this also the spiritual Simeon proclaimed long before; these are the prophets, which say almost all things of this case. Isaiah Cap. 8, 11-15. thus says: "God says to me with strength, and teaches me not to walk in the way of this people, and tells me to say to them: You shall not call this a riot or an outrage. For all that this people speak is but of sedition. But fear not him, neither be dismayed at him; sanctify GOD the LORD, and let him be your fear and terror: and he shall be unto you a sanctification, and a rock of falling, and a rock of trouble unto the two houses of Israel, and a snare and a net unto the inhabitants of Jerusalem: and many of them shall be vexed, and fall, and be broken, and be entangled, and seen." There are many more of these sayings, from which it is proved that Christ must be a stone on which the very best and the highest stumble, as also the 78th Psalm v. 31. says: "He has strangled the fat ones of Israel, and prevented their chosen ones." For Christ is set up as a Savior, and may not depart nor be changed; so these hopeful ones are also hard and stiff-necked, and will not depart from their deeds, but run away.

246 D. 10, 27S-278. On the Sunday after Christ Day. W. XI, 339-341. 247

So with the head against Christ, one part must break and fall. But Christ must remain and cannot fall; therefore they must fall.

33 Again, as firmly as he stands against the worksaints and does not yield to them, so firmly does he stand against all who build on him, as Isaiah Cap. 28, 16: "I will lay a cornerstone for a foundation, and all who believe in it shall not be put to shame." And he himself Matt. 16:18: "Upon the rock I will build my church, and the infernal gates shall not prevail against it." Now as falling and breaking is nothing else but unbelief and sinking into works; so rising and being built upon this rock is nothing else but believing and stepping out of works. Now these are the believers, to whom alone and no one else Christ is set to rise. Just as in Christ's time many in Israel stood up by him, so it must remain until the end of the world, so that no one may stand up by any work or human teaching, but only by Christ; which is done by faith, as is often said, without any works or merit; and works must first follow standing up.

Thou seest, therefore, how all the Scriptures urge faith alone, and reject works as unfit, even as grievous, and hindering to justification and that rising. For Christ alone will be set to rise, or must fall. He does not allow anything to be set beside him for rising. Is it not an abominable being for the life of the papists and clergy, which thus runs sternly and squarely with its head against this rock, and walks so contrary to the Christian life, that it may well be called the nature and rule of the Antichrist. This standing up also says the spiritual Simeon to the spiritual mother of Christ. For all prophets teach Christianity how only in Christ all people must stand; as St. Paul also introduces Rom. 1, 17. and Hebr. 10, 38. the prophet Habakkuk Cap. 2, 4. "The righteous lives by his faith."

35 Therefore we see how this falling down and rising up in Christ is entirely spiritual, and the

Falling is different from rising. Falling down does not affect the great, highly learned, powerful and holy people, who stand too firmly on their own; as the gospel shows us, Christ has no quarrel or dispute with sinners, but deals with them in the most friendly way. But with the eccentrics, scribes, princes of the priests he can nowhere get away, has no mercy on them either. Therefore, just as falling down only benefits those who are already standing, so rising up only benefits those who are lying down and have fallen. These are all the merciful, single spirits, who know themselves that they are nothing, and that Christ is all things.

(36) And Simeon has added the word "Israel" to it. For Christ was promised by all the prophets to the Israelite people alone, and it was also proclaimed how many of the same people would fall away for the sake of their own righteousness. Which is indeed frightening even to us Gentiles, to whom nothing is promised; but by pure grace, unthinking and unawares, we have come and risen up in Christ; as St. Paul teaches Romans 15:9 and is said above in the epistle of the next Sunday in Advent. Therefore, this fall in Israel should go to our hearts, as the apostle reminds us in Romans 11:20, so that we do not also fall, yes, unfortunately, we have already fallen and been deceived by the Antichrist worse than the Jews and the Turks, so that we only bear the name of Christ to the shame of God and to our detriment.

37 Secondly, Simeon says that Christ has been set as a sign, which is contradicted. Is it not a pity that the Savior and the light of the world should be contradicted, condemned and damned, whom it was right to pursue and seek from one end of the world to the other? But from this one learns what the world is and what nature does with its free will, namely, it is the devil's kingdom and God's enemy; and not only does it do against God's commandment, but it also senselessly and furiously pursues and kills the Savior, who is supposed to help it keep God's commandment. But one thing follows from the other: those who are opposed to him must also be opposed to him, they cannot

248 L. 10, 278-280. on the sunday after christmas. W. XI. 341-344. 249

to do otherwise. Again, those who stand up to him must confess, intercede and preach him; they may not do otherwise. But the sword goes through their soul, as follows.

38 Now mark the words. He saith not thus, This is contradicted; but: He is set for a mark, that he may always be contradicted; as a target or mark is set for archers, that all bows and rifles, arrows and stones, may be aimed and driven at it; the same is set, that the shots may not go elsewhere, but only at the mark. Thus, Christ is the target to which everyone attaches himself; all contradiction aims at him so completely. And though the gainsayers are most divided among themselves, yet they are united in that they contradict Christ. This is proven in Luc. 23, 12: since Pilate and Herod were deadly enemies to each other, they nevertheless became one over and against Christ. The Pharisees and Sadducees were also exceedingly divided, but against Christ they all became one; so that David marvelled, and said of them Psalm 2:1, 2: "Why do the people rage thus? and why do the people strive so vainly? Why do the kings of the earth thus come together, and the princes become one against God and against his Christ?"

39 So too, all the heretics, however diverse they were among themselves and against one another, yet they were all in unity against the one Christian church. And now also, though no bishop with another, no foundation, order or monastery respects the other, and there are as many sects and differences as there are heads, yet they are all of one mind against the gospel; just as the prophet Asaph writes Ps. 83:6, 7, 8, that all nations were gathered together against the people of Israel, Edom, Ishmael, Moab, Hagarim, Gebal, Ammon, Amalek, Philistim, Zur, and Asshur, none of whom was one with another. Wickedness and lies are divided among themselves; but against truth and righteousness they must become one, that all strife, all contradiction, may burst upon this mark and purpose. And they have a good reason for this, as they think. For every group

The people fight only against their own opponents: Pilate against Herod, Pharisees against Sadducees, Arius against Sabellius, monks against priests. But every group has its own followers and friends, and their quarrels and peace are only piecemeal.

40 But Christ is quite rude and unreasonable, punishing them all, regarding Pilate as much as Herod, Pharisees as much as Sadducees, and keeping it with no part. Therefore as he is against them all, so again they all fall together against him. So the truth is against all lies and falsehood: therefore also all their lies hang together against the truth and make a goal of contradiction out of it. All this must therefore come to pass. For Christ and the truth find no man pious and of his own accord; as the Psalter says Ps. 116:11: "All men are liars." Therefore he must punish them all without distinction, and reject their doings, that they may all be made poor and deserving of his grace. But they do not all suffer this, nor do they all want it, even the least part.

41 Thus we have the two Simeons: the physical Simeon proclaims to the physical mother how Christ in his own person is a goal set for the opponents. With this he shows what the spiritual Simeon, the prophets, say about the Christian faith to Christianity, namely that the same faith and gospel, the living word of truth, is a rock over which many fall and rise, and finally a goal which is contradicted, that also Isaiah Cap. 53, 1. says about it with wonder: "Who believes our preaching?" As if he should say, "Very few. Item Isa. 8, 15. and Cap. 28:13, he says that so many fall away from this word that hardly the yeast and the basic soup of the people will be saved. In the prophets such falling, rising and contradicting is described superfluously.

(42) Simeon said before that Christ was a light and a savior to all the world, which the prophets also say. This proclaims what Christ is and how he stands against the world. But here, when he speaks of falling, rising and opposing, he proclaims how he succeeds and succeeds, what the world is and how it opposes Christ.

250 D. 10, 280-282. on the Sunday after Christ Day. W. XI, 344-347. 251

place. Thus it is found that Christ would be willing and sufficient to do as a light and savior of all the world, and also shows himself abundantly and superfluously to it; but the world not only does not receive him, but it only becomes worse from it, and also contradicts and persecutes him to the utmost.

From this the world is known as the devil's kingdom, not only full of evil and blindness, but also a lover of evil and blindness; as Christ says John 3:19: "The light has come into the world, and the world prefers darkness to light. Behold, we see how our walk on earth is among the devils and God's enemies, that justly this life should be terrifying to us.

(44) From this we learn, and are assured, that where our word and faith are vexed and contradicted by many, first by the great, learned, and ecclesiastical, we may on our part be comforted and rejoice. It is a sign that our word and faith is right, and goes with it, as Simeon here and all the prophets say of it. It must bump, fall, rise and contradict, nothing else will come of it. Whoever wants to have it differently, may look for another Christ. This Christ is set for the fall and rising up of many in Israel, and for the goal or mark of contradiction; so surely also his member, every Christian, must be so for the sake of his faith and word. It is called antilegumenos, contradicted; one must condemn, banish and curse his opinion and faith as the worst heresy, error and foolishness. Where this is done, it is done right; where it is not done, there is neither Christ, nor his mother, nor Simeon, nor prophets, nor faith, nor gospel, nor Christians. What should contradicting be but not only denying, but blaspheming, cursing, condemning, banishing, forbidding, and persecuting with all shame and disgrace as the worst heresy?

But the little word gives still another consolation. He says he is a goal that is contradicted, but not overthrown or destroyed. All the world may condemn my faith and word, heretical from

But she must let me keep him, cannot take him from me; she does not get any further with all her raving and raging than that she contradicts me, and I must be her mark and goal. Nevertheless she falls and I stand. Let them contradict as much as they want, God, who resists and fights with his works against their word; let us see who will prevail here. Here are works, and God's works that set, that is, make strong and firm the mark, on good ground. There is a goal set by God, who will overthrow it? But there is no more there, but flying words and a fainting breath from the mouth. The flies almost scratch with their fists and sharpen their beaks, but do no more than throw at the wall, but leave it standing.

46. From this it follows that the doctrine and faith of the pope, the bishops, the monasteries, the high schools is a vain worldly and devilish thing; for there is no falling, no contradicting: Neither do they suffer, but have glory, power, riches, peace, and pleasure, and are our Lord's God's true mastiffs on his throne; unless any of them be martyred with spiritual temptations of the devil in faith and hope, as some are found. For where Christ is and his faith, there must be contradiction, or there is never Christ; if men do not do it publicly, devils must do it secretly. And these are very severe temptations, in unbelief, despair and blasphemy. These may be preserved; but the rest go without Christ, without Mary, without Simeon, without all truth; meanwhile they say many masses, sing up and down, wear plates and spiritual garments, and are Solomon's monkeys and Indian cats. Yes, because they do not want to suffer contradiction, nor are they worthy, nor do they have anything, nor do they desire to be contradicted: so they go on and become contradictors themselves. What else should they do? It is their own work to condemn, forbid, curse and persecute the truth.

47 I say this because I want to have done enough of my duty herewith, and

252 V. 10, 282-284. On the Sunday after Christ Day. W. XI, 347-349. 253

shows every Christian his danger, that he knows to beware of the pope, of the high schools, of the spiritual state, where God's word is not in action, as of the devil's own kingdom and nature; keep to the Gospel, see where there is contradiction and where there is praise. If there is no contradiction, then Christ is not there either, and such contradiction is not from the Turk, but from his very neighbor. Christ is not a mark set for the fall of many in Babylon or Assyria, but of many in Israel, that is, among the people, since he is within and they boast of him as his own.

48 Thirdly, Simeon says to Mary his mother, "A sword shall pass through your soul. This is not said of the bodily sword, but as it is written of Joseph, Ps. 105:18: "Iron passed through his soul"; and Ps. 107:10: "He redeemed them that sat in darkness and in the shadow of death, in oppression and in iron"; item Deut. 4:20: "I have redeemed you out of the iron furnace of Egypt." And it is said that she would bear great sorrow and woe in her heart, even though she would not be martyred in her body. How this happened, everyone knows well. Therefore, this speech must be taken according to the Hebrew way, that it speaks of great suffering and sorrow of the heart, just as we call such sorrow "heartbreak" in the German way, since one says: My heart wants to break; item: My heart wants to burst 2c.

(49) We must save further mention of this until the Passion; now it is enough that we see how Simeon translates his dedication with a bitter gloss, so that it would not be understood as a temporal dedication before the world. But what does it mean that Simeon says this only to Mary, his mother, by name and not to Joseph? It means, of course, that the Christian Church, the spiritual Virgin Mary, remains on earth, is not destroyed, although the preachers and their faith and gospel, the spiritual Christ, are persecuted: just as, although Joseph dies first and Christ is martyred, that Mary is a widow and deprived of her child; nevertheless, she remains and such sorrow goes on all the world.

through her heart. So the Christian church remains a widow forever; and that her Joseph, the holy fathers, should die and the gospel be martyred, passes through her heart; she must suffer the sword and yet always remain until the last day.

(50) What could be more bitter to a Christian heart than to see and experience how fiercely the tyrants and unbelievers persecute and destroy the gospel of Christ, as is happening now under the pope more than ever before? Then it is according to her name; for Mary is called a bitter sea. In this is expressed that not only bitterness is in her, but much and vain bitterness, that not a drop, not even a river, but a whole sea of bitterness is in her; for all suffering floods her, so that she is called Mary, a bitter sea.

51 Finally, Simeon says that all this happens because the thoughts of many hearts are discovered. O, a blessed necessary fruit of this falling and contradicting. But that we may understand this, it is to be noted that there are two kinds of vexation and seduction among men. One is gross, in the gross sins, such as: Disobeying parents, killing, unchastity, stealing, lying and blaspheming 2c., and these are sins against the other table of Moses. Here it is not necessary that they take offense at a sign of contradiction; their thoughts are already in the day by such their evil nature. The scripture speaks little of this trouble.

52. The other, Casbi, the beautiful daughter of Zur, the prince of Midian, over whom four and twenty thousand of Israel were slain, as Moses wrote in Numbers 25:15: "This is the right kind of seduction in the holy and beautiful sins of good works and worship, which bring all the world to all kinds of misfortune, and no one can be sufficiently guarded against them. These are sins against the first table of Moses, and against faith, against God's glory and His works.

(53) For there is no greater, more dangerous, more poisonous trouble than the outward good life in good works and spiritual walk; there are all honest, reasonable, honorable,

254 L. 10, 284-287. on the Sunday after Christ Day. W. XI, 34S-3S2. 255

pious people in that it would not be possible for a soul to remain saved or unconvinced unless God set this sign and goal, on which they stumbled and discovered their heart. Here, through their beautiful words and beautiful works, one sees into their heart, and finds that such great saints and wise people are pagans and fools, because they pursue faith for the sake of their works, wanting to be unpunished in their nature. Thus their thoughts are discovered, and it is seen how they build upon their works and themselves, and thus not only sin against the first commandments without ceasing, but are also hostile, and strive to destroy and destroy all that is due to faith and to God, but not otherwise than for the sake of God and to preserve the truth. Behold, the pope, the bishops and almost all the clergy are now of this kind; they have filled, filled, filled the world with snares and vexations with their beautiful glittering and coloring of the spiritual life, since there is no faith but vain works within, no gospel but vain laws of men rule.

The whole of Scripture has to do with this trouble, because God is fighting against it with all the prophets and saints. This is the true gate of hell and the broad road to damnation; therefore this whore is called Casbi, mendacium meum, my lie. All that glitters is false and faithful, but her beautiful adornment and adornment deceives even the princes of Israel, and is called not only mendacium, but meum mendacium, my lie, because such deception is almost loved and provoked by everyone.

55. In order that God may protect us here, he has set up his Christ as a goal, against which they should stumble, fall and contradict, so that we may not, deceived by their works and words, accept their life as good and follow it; but recognize how before God no real life is good without faith; and where there is no faith, that there is vain Casbi, vain lies and deceit. Which is evident in them, as soon as one preaches such things against them, and regards their things as nothing in comparison with faith. See, then you must be a heretic with your faith; then they break out and reveal their heart to you without their will and knowledge, so that you may see what a lie and deceit they are.

an abominable abomination of unbelief lies under the beautiful life, what a wolf under the wool, what a harlot under the garland, that she immediately becomes insolent, and will have taken such her shame and vice for vain honor and virtue, or will kill you; that God through Jeremiah well says to her Jer. 3, 3. "You have overcome a whore's forehead, will not be ashamed"; and Isa. 3, 9. "You have not covered your sin, but have preached it, like Sodoma and Gomorrah." Wouldn't that be a great impudent whore, who would let her adultery be sung in honor even before her conjugal husband? So do all the preachers of works and faithless teachers, who insolently preach works, condemning faith, conjugal chastity; their fornication shall be chastity, and true chastity shall be fornication. Behold, all this would remain concealed, nature and reason would not want to experience such bad virtue, the works are too pretty and the gestures too fine. Yes, nature conceives all this, takes pleasure in it, thinks it is right and well done, stays on it and hardens itself in it. Therefore, God sets a sign for it, so that it may stumble against it, and everyone may learn how much higher a Christian life is than nature and reason. All her virtues are sin, all her light is darkness, all her ways are error. It must have entered another heart, skin and nature; this heart does not discover itself otherwise than that it is God's enemy.

56. this is what was meant in ancient times in the Palestinians 1 Sam. 5, 6. whom God afflicted that their intestines ran out below, since they had God's ark with them. The intestines are the thoughts of the unbelieving heart, which burst out as soon as God's ark comes to them, that is, when the gospel and Christ are preached; they do not like to suffer this badly. So it happens that these saints, whom no one can recognize in themselves, when mau holds Christ against them, their heart is also revealed, that as St. Paul says 1 Cor. 2, 15: "A spiritual man judges all men, and he is judged by no one"; for he knows how they are minded and how their heart stands, from this, when he hears that they do not receive God's word and faith. Continue in the text:

256 2. 10, 287-289. On the Sunday after Christ Day. W. XI, 352-356, 257

II.

And there was a prophetess, whose name was Hannah, the daughter of Manuel, of the family of Aeser, who was of a good age, and had lived with her husband seven years from her virginity, and was a widow unto the fourth and fiftieth year: she came never out of the temple, and served God with fasting and prayer day and night.

57. Would anyone here say, "In this Hannah, you see that good works are praised as fasting and praying and going to church, so they must not be rejected? Answer: Who has ever rejected good works? We only reject the good works that seem false. Fasting, praying, going to church are good works, if they are done right; but this is the trouble, that the blind heads fall into the Scriptures, plump with boots and spurs, looking only at the works and examples of the dear saints, wanting to learn and follow them as soon as possible. Then they become vain monkeys and gleamers; for they do not also look, as the Scripture indicates, at the person much more than at the works. Abel's sacrifice and work is also praised in the Scriptures, but before that the person much more. So they leave the person and take only the example. With this they only grasp the works and lack faith, eat the bran and spill the flour; as also the prophet Hosea Cap. 3, 1. Says, "They look for another god, and love the triesters of the grapes." If thou wilt fast and pray with this holy Hannah, it is well; but see that thou follow the person first, and afterward the works, become also a Hannah first. But let us see how St. Lucas handles the works and the person, so that we may rightly grasp the example.

(58) First, he says that she was a prophetess, undoubtedly a holy, pious prophetess; so certainly the Holy Spirit was in her: by this the person, without any works, was good and justified beforehand; therefore the works that followed were also good and justified. So you see that St. Lucas does not mean that she became pious and a prophetess by works, but that she was a pious prophetess beforehand, and that she was a pious prophetess after works.

then by them also the good works become. Why then do you want to divide and reverse the example and the gospel, reading first and only the works, when Lucas first describes the person and not only the works?

59 Secondly, he praises her as a widow who has done works befitting her widowhood and has remained in her profession. But he does not distinguish these works as if they alone were the right good works and service of God, and all others were rejected. St. Paul describes the life of widows in 1 Tim. 5:3, 4, 5, 6: "You should honor widows who are true widows. For if a widow has children or nephews, she must first learn to rule her house in a Christian way and do good to her parents; this is pleasing and good to God. But she that is a true widow, and lonely, putteth her hope in God, and continueth in prayer day and night. But she who is in lusts is dead and alive" 2c.

60 From this you see that this Hannah must have been a widow, lonely, without children and parents, whom she was not allowed to wait for; otherwise she would not have served God, but the devil, so that she would never have come from the churches and would have had her house divinely governed. And this is also stated by Lucas, when he writes that she was a widow until her fourth and eightieth year; so that he wants everyone to be able to easily reckon how her parents must have been dead and her children cared for, that she was cared for by them as an old mother, and was henceforth allowed to do nothing but pray and fast, and deny all pleasures. For Lucas does not say that she lived like this for the whole four and eighty years, but at the time when Christ was born and brought into the temple, when she first began to walk like this, when she took care of all things, all children and parents, and became completely lonely.

Therefore, it is a dangerous thing to look only at the works and not at the person, profession or occupation. It is very displeasing to God that someone should abandon the works of his profession or occupation and want to attack the works of the saints. That is why such a married woman wanted to follow this Hannah,

258 2. 10, 289-292. On the Sunday after Christ Day. W. XI, 356-359, 259

Leaving husband and child, house and parents, so that she waltzed, prayed, fasted and went to church; what else would that be, but to try God, to mix marital and widowhood, to leave one's own profession and devote oneself to other people's works? That would be walking on one's ears, dragging one's feet, and turning one's head upside down. Good works should be done, prayer and fasting, provided that the works of your profession and standing are not thereby neglected or hindered. God's service is not bound to one or two works, nor is it divided into one or two ranks, but into all works and all ranks. Hannah's and her lonely widow's work is all fasting and praying, as St. Lucas agrees with St. Paul here. A married woman and her work is not all praying and fasting, but ruling children and house divinely, waiting for parents, as St. Paul says 1 Tim. 5, 4. This also moved the evangelist, when he wanted to write about this Hannah's work, that he so diligently emphasizes her status and age with so many words, that he thereby repulses all who wanted to burst upon the works and suck poison from the roses, and first admonishes her of her profession.

62 Third, for the same reason, he also writes that she lived seven years with her husband from her virginity, praising her conjugal nature and the work of the same estate, so that no one would think that she had only prayer and fasting for good works. For she did not do this when she lived with her husband, not even in her virginity, but when she became a well-aged, solitary widow. And yet her virginity and marital status with its works are also praised and set as an example as true good works. Why, then, would you let these go and cling only to the good works?

The evangelist did not vow in vain before her marital state and after that her widowhood, that he would fill all the gaps superfluously for the blind saints of works. There has been a pious virgin, a pious wife, a pious widow, waiting in all three states of her due works.

64. so do thou also; consider thy station, and thou shalt find good works enough to do, if thou wilt be godly; for every station hath works enough, that it may not seek others. See, then it is true that one serves God, as St. Lucas says here: Hannah served God with fasting and prayer day and night. But the workers do not serve God, but themselves, yes, the devil, so that they do not wait for their works and become apostates from their profession. Behold, all goodness of works depends on persons and professions, as was said above in the Gospel on St. John's Day. Therefore, that is enough. Let us now see what Hanna means spiritually.

65 Simeon, as it is said above, means the holy prophets who speak of Christ in the holy scriptures; so Hannah must mean those who stand by and hear these things, and confess and say the same of themselves, as this Hannah does, who stands by while Simeon speaks of Christ. So this Hannah is nothing else than the holy synagogue, the people of Israel, whose life and history is written in the Bible. For in the temple, that is, in the Scriptures this Hannah is found. And just as Mary means Christianity, the people of God after Christ's birth: so Hannah means the people before Christ's birth. Therefore Hannah is old and over a hundred years, near her death; Mary is young and near her birth: therefore that the synagogue in Christ's day was at the end, and the church at the beginning.

66. it is therefore much said that the dear saints before Christ's birth understood and believed the prophets, and thus were all kept in Christ and His faith, so that also Christ Joh. 8, 56. himself says of Abraham: "Abraham, your father, desired to see my day; he also saw it and rejoiced"; item Luc. 10, 24: "Many prophets and kings desired to see that you see, and to hear that you hear"; item Paul Hebr. 13, 8: "Christ yesterday, today and forever." And even more clearly, 1 Cor. 10:1-4: "Know ye, brethren, that our fathers were all under the clouds, and that they all passed through the Red Sea, and that they were all under the clouds, and that they all passed through the Red Sea, and that they all passed through the Red Sea, and that they all passed through the Red Sea.

260 L . Iv, 292-294. On Sunday after Christ Day. W. XI. 359-361. 261

were all baptized under Moses in the clouds and the sea; they all ate this spiritual food and drank this spiritual drink; they were drunk with the rock that was to come after them in the future, and that rock is Christ. These and similar sayings testify how before Christ's birth all the saints were also blessed in Christ, just as we are. And therefore he tells Hebr. 11, 2. ff. many examples of their faith, of Abel, Enoch, Noah, Abraham, Moses, and the like, that all their life went in Christ and on Christ, whom they heard, understood through the prophets, believed and waited for his future.

67 Hence all the histories of the Old Testament rhyme so sweetly and beautifully with Christ, and all confess Him by deed, standing around Him, as this Hannah stood bodily around Him, that it is great delight to read and hear how they all look and point to Christ. And that we may see the one as an example. Isaac was sacrificed by his father and yet remained alive. In his place came a ram, which Abraham saw hanging behind him with its horns in the bushes. There is Christ, the Son of God, who, like a dying man, died on the cross; and the divine nature remained alive and was sacrificed for it the human nature, which, like the ram, hung in the same bushes with its horns, that is, with preaching, in which it pushed and punished the smoke-bushy disorderly people of the scribes and priests, and was behind Abraham, in the future after him. And many more great things are buried in this history.

68 Item, that Joseph was sold in Egypt, and after his imprisonment became a lord over that same land, Genesis 37 and 41, all this happened and was written on Christ, who through his suffering became a Lord in all the world. And who would have so much time that he would see all such histories as Samson, David, Solomon, Aaron and the like, who actually and finely mean Christ alone with all seriousness?

69 For this reason, St. Lucas has placed here a bold word that this Hanna, epistasa, that is, she stood above, or beside, and with

Such history, which happened in the temple with Christ; not, as it is written in the Latin, superveniens that she came to it, although it would also be true. But this is better, that she stood above such history. This is the same as saying that she added to it, with great diligence she pushed herself to see him; the same as one says in German: Ei, wie dringen die Leute über dem Dinge 2c. Thus do all the histories of the holy Scriptures about Christ, that they are his figure.

(70) But they would not have been blessed in this, and it may be that they themselves did not know at that time that their actions rhymed with Christ. For figures and interpretations are not enough to establish faith; it must first be established with clear Scripture, understood simply according to the sound and opinion of the words. And then, after such words and foundation of faith, such interpretations of history are to be built upon faith, and thus to water and strengthen it. Therefore, as I said, their essence was not only Christ's figure, which they led outwardly in works, by which no one would have been sanctified; but they also believed in the future Christ in their hearts, through clear sayings and understood God's word without figures.

71. as, Adam and Eve had this promise after their fall, since God said to the serpent Gen. 3, 15.: "I will put an enmity between you and the woman, between your seed and her seed. He shall bruise thy head, and thou shalt bruise the soles of his feet." In this saying and promise Adam and Eve kept, have believed in the seed of the woman, who should tread down the serpent's head, until Noah. Another promise came over him, Gen. 6, 18, when God said: "I will make my covenant with you. Therefore, when Eve gave birth to her first son, Cain, Genesis 4:1, she was glad and thought that this was the seed that God had spoken of, and said happily, "I have come upon the man of God," as if to say, "Of course, this will be the man, the seed, who will fight against the serpent; she would have liked to see Christ, but it was not yet time. After that she saw that it was not, and had to

262 L. 10, 294-296. on Sunday after Christ Day. W. XI, 361-364. 263

stretch their faith further to another woman.

After that came the clear promise of Abraha, Genesis 12:3 and 22:18, when God said: "In your seed shall all the nations of the earth be blessed", of which we said in the epistle. In this saying the faith of all the saints before Christ's birth has remained until his future, so that the same saying may be understood through the bosom of Abraham, as Christ says Luc. 16, 22, although it is also further expressed after David, but still all in the power of Abraham's saying. Now this is the seed of the woman, the child of Mary, who fights against the serpent to destroy sin and death. Therefore the text says that the seed shall bruise the serpent's head; no doubt he meant the serpent that deceived Eve, that was the devil in the serpent, and Adam and Eve certainly understood it that way. Who else would indicate a son or seed that would crush the head? If it was said of a sincere man, Adam would also have had the same treading, as one of his children; but it should not do Adam nor Adam's, but only a woman's, a virgin's child.

73 And it is finely divided, that this seed of the devil tramples on the head, since all his life is within. But the devil again tramples not the head of this seed, but the heel or sole of his foot; that is, the evil spirit defiles and destroys, and indeed kills the outward bodily life of Christ and his walk or work; but the head remains life, the Godhead, and also revives the soles of the feet, humanity, trampled by the devil. So also in all Christians he tramples their soles, defiles and kills their life and work; but the faith, the head, he must leave, through which also the works and the life is restored. But again, his feet remain: his outward being is strong and fierce; but his head, the sin and the inward being, is trodden down; therefore also at last his feet must be trodden down and he must die completely eternally with sin and with death. Behold, thus God has redeemed and preserved all the ancients from sins and sin through His word and their faith.

of the devil's power on the future Christ, these are this Saint Hannah with her figures.

74 For this reason she did not take the child Christ in her arms like Simeon, nor did she speak about him like Simeon, but stood by and spoke about him to others. For the dear old fathers and saints did not prophesy about Christ like the prophets, nor did they speak of him; but they stood by and confessed what was spoken through the prophets, with strong faith, and carried it on to other people and children, as Lucas says of this Hannah.

Therefore, all her characteristics that Lucas tells here are true. First, that she is a prophetess, that is, she has the mind of the prophets. Thus, the ancient saints all understood Christ in Proverbs through their faith, by which they were all prophets.

76 Secondly, she is called Hanna, which in Latin is gratia, favor or grace. For the two names, Hanna and John, are almost one name in the Hebrew language; therefore Hanna, who is favored and favored, is called in German holdreich. This means that the ancient fathers and saints did not have such faith and promise of God by their own merit, but by the favor and grace of God, before whom they were blessed and gracious out of His mercy. Just as all men are pleasant and gracious, not because of their worthiness, but by the grace of God; just as it is said of nature, which often casts its favor on an unlovely thing, and says, "Favor and love fall as easily on the frog as on the purple; item: What I love, no one suffers me. In the same way, God loves us sinners and unworthy people, and all His little girls and men must be His little girls and men. John and Hannah are vain before him.

Third, she is the daughter of Phanuel. Gen. 32:30, when Jacob had wrestled and fought with the angel, he called the same place Pniel or Phanuel and said: I have seen God face to face, and my soul is blessed.

264 D. iv. 296-2SS. On the Sunday after Christmas Day. W. xi. 364-367. 265

den." So Pniel or Phanuel is called God's face. But God's face is nothing else than God's knowledge. Now no one knows God, but only faith in His words. In God's words and promises, all comfort and grace are promised in Christ; therefore, whoever believes him sees God's grace and goodness. And that means to recognize God, from which the heart becomes joyful and blessed; as also David says Ps. 4, 7. 8.: "Lift up the light of your face above us, so that you give joy to my heart", and Ps. 80, 4.: "O God, show us your face, and we will be blessed." There is much in Scripture about God's turning away and turning toward us.

(78) Behold, all the ancient fathers and saints were spiritual children of Phanuel, the divine knowledge and wisdom, by which they rejoiced; for there their faith in divine promises brought them, and made them prophets; but nothing brought them to faith and promise, for that they were the dear little man is all God's favor and mercy.

79 From this follows the fourth, that she was of the family of Azer. Aeser means blessedness, Gen. 30, 13. Thus faith makes children of divine wisdom and blessedness. For faith destroys sin and redeems from death, as Christ says Marc. 16, 16: "He who believes will be saved." Now blessedness is nothing else than salvation from sins and death.

80 So this Hannah is a daughter of Phanuel and Asher, that she is full of wisdom and good conscience from all sins and terrors of death. All this is the result of faith in the divine promise of his mercy, so that they follow each other very well: Hannah the prophetess, a daughter of Phanuel, of the family of Asher, that is, by God's favor one receives His promise and believes in it, through which one rightly recognizes God and His goodness, from which the heart becomes joyful, secure and blessed, free and rid of all sins and death.

Fifth, we will go deeper into the spiritual interpretations. She is seven years married and with her husband, after that

four and eighty years a widow, without a husband. The entire Biblia should be understood and invented in this number alone, whoever has the time and skill to do so. But in order to see how we Christians do not need Aristotle or the doctrine of men, but find enough to study in the Scriptures for eternity, if we want to, let us also look at the number of the aforementioned miracles of the Scriptures. The seventh number, according to common interpretation, means this temporal life, which is accomplished through the body, therefore that all time is comprehended in the seven days of the week, Genesis 1, and is the first and noblest comprehension of time, invented in Scripture. For Genesis 1 says Moses, how God created the days at the first and put them into the seventh number at the very first; after that the weeks are gathered into months, months into years, years into lifetimes 2c. So now these seven years shall signify the whole life of the old saints, led in outward and bodily walk.

But who was the husband? St. Paul Romans 7:2 states that a married man means the law. For as a woman is bound to her husband while he liveth, so are all they bound to the law who live under it. Now the law has not been given to any nation on earth, but only to Hannah, the Jewish nation, as Paul says in Romans 3:2: "God's words are given to him before all the Gentiles;" and Psalm 147:19, 20: "God declares His word to Jacob, and His judgment and law to Israel. He has not done so to any nation, nor revealed His judgments to them"; item Ps. 103, 7: "He has revealed His ways to Mosiah, and His will to the children of Israel." But he did not reveal the gospel to this people alone, but to all the world, of which Psalm 19:5 says: "Into all the world her voice went, and into all the ends of the earth her words," that is, the apostle. Therefore this Hannah, seven years married to her husband, is alone this people under the law according to the outward walk and bodily being.

83 Now we have heard in the next epistle that those who live under the law do not live well, for they do only works of the law, without will and desire, and are

266 2. 10, 298-301. On the Sunday after Christ Day. W. xi, 367-369. 267

Servants, not children. For no man keepeth the law aright, except he do it of his own free will. But no one gives such a will except the faith of Christ, as is often said; but where he is, he then does righteous works and fulfills the law, and is like him, being under the law and not under it, as Christ was also under it.

Because of this, that St. Lucas, or rather the Holy Spirit, did not throw this holy Hannah, the holy old people, under the law alone and made them servants, he further shows how, besides such a walk under the law, she also walked in free faith and spirit, and did not fulfill the law with works alone like the servants, but rather with faith. This is what the four and eighty years of her widowhood mean, by which is meant the spiritual life in faith of the old saints; for widowhood, which is without a husband, means that they have been free from the law. And so both lives ran together at the same time. According to the soul, they were justified without the law and its works, by faith alone, there they were true widows; but according to the body, they walked in the law and its works. But they did not think that they were justified by it; but being justified by faith beforehand, they kept the law freely, in vain, to the glory of God. And whoever lives in this way also wants to keep the law, and then the works do him no harm, nor do they make him a servant, just as Christ and the apostles kept them. Behold, these are they who live at the same time seven years with the man, and four and eighty years without the man, who are at the same time without the law and under the law, as St. Paul 1 Cor. 9:20 says of himself, "I am under the law with them that were under the law, though I was not under the law."

How is he both under the law and without the law? Namely, he outwardly and gladly kept works for the service of others; but inwardly he kept faith, and by it he justified himself, without all works of the law; for he did works of the law, and yet would not be justified by them; even as he was not justified by them.

may. In this way, all of Hannah, the holy people, also kept the law. For he that believeth, and is justified thereby, may do the laws and works of all the world, but not the law of God; and yet they hinder him not; for he doeth them freely, without opinion, to become righteous. But those who are only seven years of married Hannah, and not four and eighty years of widow Hannah, these are the ones who live under the law alone, without spirit and faith, forced servants: who think that if they keep the work of the law, they will become righteous by it; therefore they will never become righteous nor just, as is sufficiently said in the epistle. But it is well ordered that the seven years of marriage are set first, and then the four and eighty years of widowhood. For also St. Paul 1 Cor. 15, 46. says: "The natural, sensual man is earlier than the spiritual."

If a man is to become spiritual and have faith, he must first be under the law; therefore, without the law no one knows himself, which he lacks; but he who does not know himself does not seek grace. But when the law comes, it demands so much that man must feel and confess that he is not able; then he must despair of himself and, humbled, groan for God's grace. Behold, therefore the seven years go before, the law before grace, as John the forerunner of Christ. The law kills and condemns the natural, sensual man, so that grace may raise up the spiritual, inner man.

(87) But no years are given to her virginity, which means the barren life before the law and before grace, which is nothing before God. Therefore, virginity in the Old Testament, as a barren state, was completely despised and rejected.

88. *) But how is it that the faith

*) The part of this sermon that is missing in the 1540 and subsequent editions, namely §§ 88-93, was printed in the Wittenberg Gesammtausgabe of 1563, vol. IV, p. 472 b ff. with the following caption: "This following part in the interpretation of the Gospel of Luke 2 on the Sunday after Christ's Day, about these words:, 'Hanna

268 D. io, 301-303. On the Sunday after Christ Day. W. xi, 309-372. 269

or the spiritual life of the inner man, who is without law, a widow, without man, through 84 means? Here we want to walk and play a little spiritually, as St. Augustine used to do. It is known to everyone that these two numbers, seven and twelve, are almost the most glorious in the Scriptures. For there are many sevens and many twelves in them, no doubt because of the twelve apostles, who began and established the faith in all the world, and their doctrine and nature is all faith. Just as some Moses received the law from angels, thereby making a married Hannah and forcing works in the outward man: so the apostles, whose number was twelve times greater than Moses, received the gospel not from angels, but from the Lord Himself, thereby becoming widows, free believers, righteous without any works. Now the same apostolic faith, as has been said, the ancient saints also had apart from the law. Therefore they obtained not only the seventh number, but also the twelfth, and possessed not only the single Moses, but also the twelve times more, the apostles, and lived in both doctrines and natures; as we have heard. So that the seventh number signifies rightly the single Moses, and the twelfth number the apostles, of whom there were twelve times as many as Moses. Be it therefore concluded, that the twelfth number signifies the apostles, the apostolic doctrine, the apostolic faith, and the right widow, spiritual, lawless estate; as the seventh number signifies Moses, Moses' doctrine, works and essence of the law, the right conjugal bondage estate.

89. These twelve apostles are signified by the twelve patriarchs, by the twelve precious stones of Aaron's priestly garment, by the twelve princes of the Israelite people, by the twelve stones of Jordan, by the twelve foundations and gates of Jerusalem, and so on.

was a widow at four and eighty years', is also omitted in the church postilion, because alone in it is acted, what these numbers seven, twelve and four and eighty spiritually mean. But it is with raised and here inserted that with the time did not go down. And rst in this short piece especially to see how with great diligence and earnestness the dear blessed man searched in the holy scriptures and wanted to investigate everything most exactly." Cf. Erl. Ed. 10, 261. ed.

more. For all Scripture urges faith and the gospel, which was begun and established by the apostles. So the same faith is also signified by these four and fourscore years, wherein the twelfth number is miraculously comprehended.

First of all, four and eighty is twelve times seven, which means that the teacher of the law is only one, Moses, who only makes seven once, which is his law and law's life. But the apostles are twelve and twelve times as many as Moses. Since here four and eighty are as many as seven, and twelve as one, and the law is given by one, and the gospel by twelve, it is fitting that seven should mean Moses, and four and eighty the apostles, and so that Moses' people should be the married Hannah, and the apostles' people the widow Hannah; one outwardly in body and works, the other inwardly in spirit and faith. This also means that faith surpasses works as much as twelve surpass one, and four and eighty surpass seven. And it comprehends the whole sum and inheritance, as the apostle calls it, 1 Thess. 5:23, that it is holokleros, the whole inheritance; just as the twelfth number comprehends the whole nation of Israel divided into twelve generations. For he who believes has it all, is heir, child and blessed. Therefore see the divine order, since this Hannah would not be a widow in the twelfth year, nor married in the first few years, yet he has sent in these seven and four and eighty years, that such a single number might be found and rhyme with the twelfth number; and yet much more meaning is mixed in with it from the seventh number, from the married and widowhood state; as we have seen.

Secondly, the arithmeticians divide the numbers and call it aliquots, that is, they look at how many times a number may be divided, so that all parts are equal. Thus, twelve may be divided five times, all the way into equal parts. For twelve, first, is twelve times one, which are all equal. The second is six times two; the third, four times three; the fourth, three times four; the fifth, twice six. Above this division there is none more equally divided than seven, and five is also twelve; item, three, and

270 2. 10, 363-305. on sunday after christ day. W. XI. 372-374. 271

nine, one and eleven; but the pieces are unequal and are not kind of equal division. Now take the number of the same equal pieces, and pile them up separately, and see how much they make. As, here the twelve are divided five times, so I take together 1, 2, 3, 4, 5, which make fifteen, probably three over the main sum. That is why they call such a number a rich superfluous number, because its multiplications bring more than it has itself. Again, some number divisions bring less than the main number is. As, eight divides three times equally, namely, eight times one, four times two, twice four. Now I, 2, 4 bring only seven, one under eight; they call this the decreasing number. Between the two they now put the third number, since the parts of the main sum carry the same; as, six is six times one, three times two, and twice three. Now 1, 2, 3 also make six.

Here, too, Moses, the seventh number, does not suffer from this division, as all odd numbers do; for this equal division must have even numbers. But the apostles, the fourth and eightieth number, is a rich, superfluous number, which divides eleven times into equal parts. For Judas the betrayer does not want to be in the rich division, even though he is in the number: he leaves a gap in the division, so that there are not twelve of them, and yet he makes a full twelve in the number. He is with in number and name, but not in fact. To the first, the number is four and eighty, 84 times one; to the second, 42 times two; to the third, 28 times three; to the fourth, 21 times four; to the fifth, 14 times six; to the sixth, 12 times seven; to the seventh, 7 times twelve; to the eighth, 6 times fourteen; to the ninth, 4 times one and twenty; to the tenth, 3 times eight and twenty; to the eleventh, 2 times two and forty. Now add up the number of divisions: 1, 2, 3, 4, 6, 7, 12, 14, 21, 28, 42, and you will find 140, 56 more than the main number.

What is all this, then, but that the undivided Moses, the law, like the seventh number, remained in itself, coming no further than the Jewish people, even less, even more people comprehended. But the apostles, the gracious spiritual life and the gospel, broke out and

overflowed abundantly into all the world. And as one against twelve is so poor and little, that it could not be less still poorer; so also seven against four and fourscore is a single poor thing. For the law with its works gives nothing to all its servants, but only the temporal good and honor of this life; a poor, miserable good, which does not increase itself, but only consumes. So again, twelve against one is a rich thing, and in addition multiplies itself and does not consume; for faith is blessed and overflows forever with good and honor. This has been said enough this time, so that it may be seen how not one tittle is written in vain in the Scriptures, and how the dear old fathers set examples before us with their faith, but with their works they always exemplified that in which we are to believe, namely Christ and his gospel; so that nothing is read in vain from them, but all their things strengthen and improve our faith. Now we come further with this Hanna.

94 Lucas says that it never came from the temple. O a salutary, necessary admonition! We have heard that this temple is the holy scripture. Now there was a particular plague among the Jewish people, that they loved to hear false prophets and the doctrines of men; which they also proved by setting up many altars and services outside the temple, on the mountains and in the valleys, which Moses forbade them to do in Deut. 5:32 and Deut. 12:32, saying, "What I command thee, that keep, neither add to nor subtract from;" as if to say, "I will that thou shouldest be such a Hannah, which cometh not from the temple. But they were not all Hannah; therefore they departed from the temple to their altars, that is, from God's commandment, and above God's commandment they also followed their own little fools and false prophets.

But it was nothing against our nature now. We are not only seduced from the temple by Pabst's and man's doctrine, but have also broken it and desecrated it with all kinds of sacrilege and abominations, and therefore walk in a purely self-willed nature, more than anyone may complain. But it should be, truly, as St. Anthony diligently teaches his own, that no one should undertake to do anything that is not in

272 L. 10, 308-307. on the Sunday after Christ Day. W. XI, 374-377. 273

The man is blessed who walks not in the way of the wicked, nor stands in the way of sinners, nor sits in the seat of deceivers; but in the law of God is his will, and of the law of God he writes day and night. St. Peter says 1 Ep. 4, 18.: "The righteous will hardly be blessed who is in the. That is, the evil spirit also draws to himself those who rely solely on God's word, yet may hardly remain; where then will the secure wild spirits remain, who go to and fro on the teachings of men?

A good life cannot stand the doctrines of men; they are annoying and dangerous, like a rope in its path. It must remain in the temple and never escape. So did the ancient saints, of whom St. Paul says Rom. 11:4, that God said to Elijah: "I have kept for myself seven thousand men who did not worship Baal. Therefore David complains about such hunters and deceivers, Ps. 140, 5. 6.: "O Lord God! keep me from the hands of the wicked, and keep me from the wicked men, who intend to push my footsteps out of the way; for those who hope hide ropes from me, and spread their ropes as a net by the way, and set me at naught." All this is said against the doctrines of men, which tear from the temple. For the word of God and the doctrine of men do not want to get along with each other in one heart. The nonsensical murderers of souls, the papists, still speak with their final Christian, the pope: One must have and keep more things than are written in the Bible; and they seduce all the world to hell with their spiritual estates and orders.

97 Finally, he says that she served God by fasting and praying day and night. Now the works of faith follow. First she must be Hannah, a prophetess, a daughter of Phanuel, of the family of Asher, seven years a wife, four and eighty years a widow, and always in the temple: then fasting and praying is right, then Abel's sacrifice is acceptable, then one serves God with fasting and praying day and night. But whoever believes in the

If a man begins with works, he perverts all things and gains nothing. Thus, when St. Paul had taught the Romans faith, he then begins Rom. 12:1, teaching them many good works and saying that they should offer their bodies a holy, living, acceptable sacrifice for God's service, which is done by mortifying the body with fasting, vigil, clothing and work. This is what this Hannah does.

98 All the saints of old have done this, because fasting is a way of mortification and chastening of the body, which, although the soul has been justified and sanctified by faith, is still not entirely pure from sins and evil inclinations. Paul says of himself 1 Cor. 9:27: "I mortify my body, and bring it into subjection, lest I myself become reprobate, who teach others." So also St. Peter teaches 1 Ep. 2, 5: "You shall offer spiritual sacrifices," that is, not sheep nor calves, as in the law of Moses, but your own bodies and yourselves, by putting to death sin in the flesh and mortifying the body. Now no one does this except one who has believed before.

(99) For this reason I have often said that works according to faith should be only of this kind and opinion, not to earn much or to become pious, for this must be before works: but only to mortify the body and to be useful to the neighbor. And this is the right service of God in works, that such works be done freely in vain, in honor of God. Otherwise, what may he do of your fasting, if you do not thereby subdue the sin and the flesh that he wants subdued? As those who fast for the saints, and on special days and times, regardless of the mortification of the body; for they only make a fruitless work of it.

(100) But this Hannah does not have certain special days, she does not fast on Saturday and Friday, nor the apostle's evening or Quatember; nor does she have any distinction of food: but day and night, says St. Lucas, and serves God with it, that is, she breaks off her body without ceasing, not to do a work with it, but to serve God with it, to curb sin.

274 L. io, 307-310. on Sunday after Christ Day. W. xi, 377-379. 275

Of which fasting St. Paul also teaches in 2 Cor. 6:4, 5, and says among other things: "With much fasting let us prove ourselves servants of God. But our foolish fasting, devised by men, makes itself seem delicious, if it does not eat meat, nor eggs, nor butter, nor milk for several days; nothing at all ordered to mortification of the body and of sin, that is, to God's service, but the pope and papists we serve with it and the fishermen.

(102) She also prayed day and night; she certainly also watched. But it is not to be understood that she prayed and fasted day and night without ceasing; she also ate, drank, slept, and rested: but that such was her work, that she walked by day and by night. Therefore, what a man does by day or by night need not be understood to have been done all day and all night.

This is the other part of worship, in which the soul is sacrificed to God, just as the body is sacrificed in fasting. And by prayer is understood not only the oral prayer, but everything that the soul manages to hear in God's word, to speak, to write poetry, to contemplate 2c. For many psalms are spoken in prayer, in which hardly three verses ask something; the others say and teach something, punish sin, talk with God, with oneself and with people. Behold, such work of worship has been of all the dear fathers and saints of old, that they might seek nothing but that God's glory and man's blessedness might be accomplished. Thus we read in the Scriptures many sighs and desires of the ancient fathers for Christ and the salvation of the world, as everyone can see especially in the Psalter.

But our prayer now is only to murmur the seven times, to count the rosaries, and to babble the like words. But no one seriously thinks of asking and obtaining anything from God; rather, they do it as a duty and leave it at that: like a thresher beating with his flail, they beat with their tongue and earn their bread only from their belly. Much less do they object that they serve God in it, that is, that they pray for the common needs of Christendom; but the very best think it is

if they are pious and ask for themselves. That is why they deserve only more hell with their prayers, just like the gypsies, because they serve neither God nor the people, but their own belly and property. But if they were to serve God with it and their neighbor as they should, they would have to leave their number of words behind and forget them; they would not think how many psalms or words, but how sincerely they sought God's honor and their neighbor's salvation in it, that is, the right service of God, and would often pray a whole day on one piece, which would be the hardest for them. That would be a right Hanna prayer and service. For Lucas did not write of her in vain that she served God with her prayer, so that He might reject all the worms and worms of our foolish prayers, so that we only heap up and increase sin, because we do not serve and seek God in it. Now let us return to the text.

The same also came at the same hour, and gave thanks unto God, and spake of Him unto all them that waited for the redemption at Jerusalem.

(105) Our old Latin texts have thus: to the redemption of Israel; but the Greek holds thus: they that waited for redemption at Jerusalem; that Hannah spake unto them that were at Jerusalem, waiting for redemption. For if she never came from the temple, no one could tell her about it, except those who were in Jerusalem, who would be citizens there immediately, or otherwise come in. But what is said, that she stood there or at it, is sufficiently said in the spiritual interpretation. For when one comes with Christ into the temple of the Scriptures, there to present him to God and to give thanks, there this holy Hannah is found at the same hour with all the saints of the whole synagogue, who look upon him with one accord and point to him with their faith and their whole life.

(106) Besides, this holy woman is also shown bodily her great worthiness, that she had this grace before so many great people, that she recognized the poor child as the right Savior; so without doubt priest.

*) (f g)

276 L. io. 310-312. on the sunday after christmas. W. xi, 379-332. 277

who received such sacrifices from Mary and Joseph and yet did not recognize the child, perhaps mistaking everything they heard and saw from Simeon and Hannah for women's theidation. There must have been a special enlightenment of the spirit in her, and she looked like a great saint before God's eyes, who gave her the light in front of all people.

(107) And, behold, there are five persons together: the child Christ, the mother Mary, Joseph, Simeon, and Hannah; and among these few there are all kinds of persons, male and female, young and old, virgin and widow, married and unmarried; so that in time Christ takes up and gathers to Himself all classes that are blessed, and may not be alone. Therefore, whoever is not found in these classes is not in the state of blessedness.

She thanked God. The Hebrew tongue needs the word "confess" almost far and wide, which we hardly attain with three words, as, confess, confess, give thanks; therefore, when it wants to give thanks, it speaks confess; and is also not badly nor unevenly spoken. For to give thanks is nothing else than to confess the benefit received, and the goodness of the benefactor and the unworthiness of the needy. He who recognizes and confesses such things gives thanks righteously. Confessing is also confessing a thing, of which Christ says Matth. 10, 32: "Whoever confesses me before men, him will I confess before my Father who is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven."

(109) All that has been said above about the blessing of Simeon, how it is a strange, high virtue to bless Christ, whom all the world curses, so it is also a strange, high work to thank God about this same Christ. Those who recognize him do so, but there are few of them. The others blaspheme God, condemn, persecute, contradict Christ and his teachings. But what they do to his teaching, they do also to himself and to God, his Father, as he says Luc. 10, 16: "He that despiseth you despiseth me; and he that despiseth me despiseth him that sent me." It is frightening that the world is so full of

blasphemers and cursers, and we must dwell among them. Thus St. Paul proclaimed in 2 Tim. 3, 1. 2. that in these last times there would be many blasphemers. This is now fulfilled by the pope with the high schools, foundations and monasteries, which do no more than condemn, persecute and curse the gospel of Christ.

Therefore let it not be a small grace to you, if you come to know Christ and thank God for it, and do not consider him a damned, cursed heretic and deceiver, blaspheming God in his teachings, despising and relying on him, as the greatest number do. For Christ is not concerned that his person and name be much honored, as all his enemies do; but he wants his doctrine to be honored, which is the right art; as he says Luc. 6, 46: "Why do you call me, Lord, Lord, and do not do what I say?"; and Marc. 8, 38: "Whoever confesses me and my words among this wicked sinful people, I will also confess him. Here you hear that he is concerned about his doctrine. The pope with his papists also call him Lord, yes, in his name, and in his honor and service they condemn his teaching, strangle his Hannah and persecute her out into the world. It is frightening and unbearable to see the countless multitudes who blaspheme God about Christ and swarm to hell.

He is a mark of contradiction, since now more are bumping into each other and falling than ever before. A common saying is: Deo gratias (Thanks be to God!), but among thousands there is hardly one who says it with truth. In Elijah's time there were only seven thousand men left among so many Jews, of whom there were undoubtedly more than ten times a hundred thousand when the time was still gracious; what should be now in the ungracious last time, which Daniel calls a time of wrath? Dan. 11, 36. One would like to say to God now with the 89th Psalm v. 50: "Almighty God, where is your mercy now, which was so great before? Have you created all men in vain?"

She also did not thank God alone, but also spoke of Him to all who were waiting for salvation. The addition is made by St.

278 D. io, 3i2-3it. On the Sunday after Christmas Day. W. xi, 332-335. 279

Lucas did not say in vain that this Hannah had only told those about Christ who were waiting for salvation. There will not have been many of them, and no one among the highly learned priests; what should such high, holy, learned people hear and learn from an old, foolish hag? We are the right masters among the people. Without any doubt, their saga has been so respected before the same great lords. For God's word, spoken by Christ, is of such a nature and does not become other than that it must be contemptible, foolish, heretical, impudent and presumptuous in the high, learned, spiritual ears. Therefore, only the hungry, single souls who are waiting for salvation, as Lucas says here, that is, who feel their sin, desire grace, light and comfort, who know nothing of their wisdom and righteousness.

Now the faith and knowledge of Christ cannot remain silent. He breaks out and says of himself what he knows, so that he may also help others and share his light, as the 116th Psalm v. 10 says: "I have believed, therefore I also speak. He is far too gentle and too good to keep such a treasure for himself alone. But when he speaks, he encounters all the misfortunes of the faithless saints; he does not inquire about them, but goes through them freshly. And who knows what happened to this Hannah? Unless her old age and her feminine image were regarded and despised as a foolish fool, otherwise she would hardly have lived to see her commit such error and heresy, and to speak of Christ in such a new and unheard-of way, against all the teaching and art of the learned priests and teachers of the law, who are full of wisdom and righteousness, and have no right to salvation, but only the crown and reward of their works and merit. For whoever would speak of the redemption of Christ pretends that they are captives of sin and blindness. But this would be too close to such high saints that they should be sinners and blind; therefore it is not for them to suffer to hear or let speak of Christ and his redemption, and they should condemn it as a harmful error and devilish heresy.

114 From this it is easy to understand how the spiritual Hannah gives thanks to God, and says of Christ to all who are waiting for salvation.

Jerusalem. For the dear saints in the Old Testament have well known Christ. Therefore God praises and thanks all their lives, says that in the Bible, and also saws nothing else, but from this redemption, as Christ is given only to the meager and hungry. This is proven by all the histories. For God has never helped those who have been strong and abandoned themselves; in turn, never abandoned those who have been meager and eager for His help. Much, indeed, all the examples of the Bible could be applied to this. But it is clear enough, and obvious to everyone who reads it.

The reason he describes such saying, listening and waiting at Jerusalem is that Jerusalem is called a face of peace, and means that the hearts that only look for peace are not quarrelsome. For St. Paul writes in Romans 2:8 that those who are quarrelsome cannot grasp the truth; divine truth wants to have quiet hearts that listen and let themselves be told; but those who are boisterous and tumultuous, wanting to be right themselves, or to know signs and causes beforehand, never catch it: they are in Babylon in the tumult, not in Jerusalem in looking for peace. Therefore they neither wait nor listen to this legend and salvation. But whoever wants to read Israel for Jerusalem may do so; there is not so much danger in the change of these two words "Jerusalem" and "Israel.

III.

And when they had accomplished all things according to the law of God, they returned home to Galilee, to Nazareth, to their own city.

What the things are that they have accomplished according to the law of God, the gospel will give on the day of the light of our women. But what Galilee and Nazareth are, is to be said on the Evangelium annunciationis (Annunciation of Mary). This is to be noted here, because St. Matthew Cap. 2, 13. ff. writes that after the Magi had returned home, who found Christ in Bethlehem, and offered gold, frankincense and myrrh there 2c., the angel appeared to Joseph in his sleep, and called him to flee into Egypt with the

280 L. io. 314-316. on the sunday after christmas. W. n, 3ss-388. 281

The child and the mother; and Joseph did so. How this rhymes with the fact that Lucas says they returned home to Nazareth after the six weeks were over, and accomplished all things according to the law of God. Here we must consider one of the ways, that they went into Egypt before, soon after the six weeks, and after that they went out of Egypt in its time again to Nazareth; or, that methinks and I stay with it, they went straight home before after the six weeks, as Lucas says here; And the appearance of the angel, of which Matthew says that they were to flee into Egypt, happened at Nazareth, not at Bethlehem; and it happened after the departure of the Magi, as Matthew says, but not so soon after. But he says that it happened after that for the sake of the order of his writing, because he writes after the Magi soon after about the flight in Egypt, leaving aside that Lucas writes here about the sacrifice in the temple. And so it becomes clear how the two evangelists are not against each other.

The holy cross is also painted with this, that the poor mother and child, having been seven or eight weeks in the country, for the sake of this accidental birth, when they have hardly returned home and settled down again, and the house has been set up again, they must quickly go back, leave everything behind, and wander farther than before. And the Lord Christ starts his pilgrimages in his birth and always goes on pilgrimage on this earth, not keeping a certain place or place. How unequally is the royal child brought up and held against other children? how should such a case seem to us to be so unreasonable and hard? But the poor mother must leave with the poor child in Egypt before the wrath of Herod; of this further in his time Gospel.

And the child grew, and was strong in spirit, full of wisdom, and the grace of God was in him.

118. Some have been presumptuous, not satisfied with what the Scripture says, wanting to know what Christ did in his childhood; their presumption has been justified; they have excelled.

a fool or knave and a book invented of the childhood of Christ, neither afraid nor ashamed to present his lies, and parades how Christ went to school and much more of the same foolish, blasphemous alphabets; thus jokes with his lies about the Lord, whom all angels worship and fear, and all creatures tremble, that the knave would have been worthy if a millstone had been hung around his neck and drowned in the deep sea, that he did not esteem his and all the Lord more highly than he would have esteemed his gout and monkey. One still finds those who print such a book, and read it and believe it; that is what the knave wanted. Therefore I say, such books should burn pope, bishops and high schools, if they were Christians. But now they do much worse and are blind leaders, remain also blind leaders.

Christ did not go to school, nor were there any such schools at that time. He has also never learned a letter, as the gospel says Joh. 7, 15. that the Jews were astonished and said: "Where does this man learn the Scriptures, since he has not learned them? The same Marc. 6, 2. 3. they also marveled at his art, saying, "Is not this the son of Joseph and Mary? do we not know his friends? where then did he get such wisdom and all this?" It seemed strange to them that a layman and a carpenter's son should be so learned and yet have learned nothing. That is why they were angry with him, as the Gospel says, thinking that he must be possessed by the evil spirit.

120 Let us stay with the Gospel, which says enough about his childhood, as Lucas writes here: "He grew and became strong in spirit and full of wisdom" 2c. Item after that, that he was subject to his parents. What more should he write? It was not yet time for him to do miraculous signs. He walked and was brought up like another child, without that, as some children are almost skillful before others, so also Christ was a particularly skillful child before others. Therefore, nothing more could be written about him, because Lucas writes. He should also write,

282 HO, 316-319. On Sunday after Christ Day. W. XI, 388-391. 283

what he would have eaten, drunk and put on all day, how he would have walked, stood, slept and watched, what kind of writing would that have been?

121 Therefore it is not necessary to believe, even if it is not true that his knitted skirt, which his crucifiers did not want to share, grew with him from his youth; perhaps his mother did not make it, but it was a common garment in the country for the poor. One should have a pure faith, believing nothing without scripture. There is enough in Scripture to believe everything that is left, especially since Christ's miracles and works began only after His baptism, as John 2:11 ff. and Acts 10:37 are written. 10, 37.

(122) After this, here also the pointed ones labor over the words of Luke, how Christ, if he had been God, might always have increased in spirit and wisdom. For they admit that he has increased, which is a miracle; for they are so quick to do miracles when there are none, and to despise when there are. Such trouble and question they make for themselves; for they have invented for themselves an article of faith, that Christ was full of wisdom and spirit from the first moment of his conception, that nothing more could have entered into it. Just as if the soul were a wineskin, which one fills until nothing more goes in; they themselves do not know what they are talking about, or what they are saying, as St. Paul writes 1 Tim. 1, 7.

If I could not understand what Lucas means, that Christ has increased in spirit and wisdom, I would do honor to his word, as God's word, and believe it to be true, though I could never know how it might be true; and I would abandon my own dreamed articles of faith, as human folly, which is far too small a measure or guide to divine truth. We must all confess that Christ has not always been equally joyful, regardless of the fact that he who is full of the Spirit is also full of joy, since joy is the fruit of the Spirit, Gal. 5:22. Item, Christ has also not always been equally sweet and gentle: he became angry and weary, for example, when he led the Jews out of the

Temple, Joh. 2, 15-17. and was grieved in anger because of their blindness, Marc. 3, 5. 2c.

124 Therefore we are to understand the words of Luke in the most simple way about the humanity of Christ, which has been an instrument and house of the Godhead. And though he has been full of the Spirit and grace all the time, yet the Spirit has not moved him all the time, but has now awakened him to it, now as the matter has come to pass. So too, although it has been in him from the beginning of his conception, yet as his body grew and his reason increased more naturally than in other men, so also more and more the spirit sank into him and moved him the longer the more. That it is not mirror fencing when Lucas says that he became strong in spirit; but as the words are clear, so it also happened in the most simple way, that he truly, the older the greater, and the greater the more reasonable, and the more reasonable the stronger in spirit and full of wisdom he became before God and in himself, and before the people; no glosses must be left here. And this mind is without any driving and Christian, is not power at whether it bumps into their dreamed article of faith.

125 St. Paul agrees with this in Phil. 2, 7, when he says that Christ expressed himself in his divine form and took on a servile form, became like other men and was found like a man. St. Paul does not speak these words of the likeness of nature, for he says: Christ, the man, after he was already man, became like other men, and so also gave birth. Since all men naturally increase in body, reason, spirit, and wisdom, and there is no one else who is born, Lucas agrees with Paul that Christ also increased in all respects, and was a special child who increased especially before others. For his complexion was more noble, and God's gifts and graces were more abundant in him than in others. So that these words of Luke have even a light, bright and simple mind, if only these clever ones let out their subtleties (quibbles). Let this be said of the gospel.

284 D-10, 319-321. On New Year's Day. W. xi, 391-394.285

On New Year's Day; Luc. 2, 21

On New Year's Day.

Luc. 2, 21.

And when eight days were expired for circumcising the child, his name was called Jesus, which was called of the angel before he was conceived in the womb.

(1) On this day the New Year is usually preached in the pulpit, as if there were not enough useful and wholesome things to preach, so that one had to preach such useless fables instead of the divine word, and make a game and a disgrace out of such a serious office. The gospel demands to preach about circumcision and about the name of Jesus; let us look at this.

I.

First of all, let us ask the sibling, Mrs. Isabel, the natural reason: Is it not a foolish, mocking, useless commandment that God demands circumcision? Could he not find a limb in the body but this? If Abraham had followed reason here, he would not have believed that God was the one who demanded it of him; for there is ever such a foolish thing before our eyes that could hardly be more foolish. In addition, the Jews had great shame and disgrace, were despised by all the world and considered an abomination. Above all this, there is no benefit in it; what does it help that the body is destroyed? man does not get better from it, since it all depends on the soul.

(3) But so are and should be all God's commandments and works, that they appear most foolish, most shameful, most useless before our eyes, so that the hopeful reason, which thinks itself wise and prudent, may be defiled and blinded, that it may surrender its conceit and submit to God, give Him glory, and believe that all that He pretends is the most useful, the most honest, the wisest, even though it does not see this and thinks otherwise. If God had given her a sign that would have been appropriate and useful, wise and honest in her conceit, she would have remained in her old skin and would not have abandoned her hope.

would have remained in the habit of seeking and loving vain honor, usefulness and wisdom on earth, and thus would have become more and more deeply rooted in worldly, temporal things. But now he puts foolish, useless, shameful things before her, he pulls her out of the desire for benefit, honor, wisdom, and teaches her to look only at immoral divine wisdom, honor and benefit, and therefore gladly suffer lack of temporal honor, benefit and wisdom, to be a fool, poor, unfit, and disdainful for God's sake. Therefore, God was not concerned with circumcision, but with the humiliation of the proud nature and reason.

(4) So also in the New Testament we have baptism, that we should immerse ourselves in water, and believe that we are cleansed from sins and saved; item, that Christ's body is in the bread of the altar; item, that we worship the crucified man for a Lord and God: all this is immeasurably above and against reason. Thus, all the works and words of God go against reason, and they in turn go against God, and fall apart over the sign of contradiction. It was a foolish speech before men when Noah built the ark and said that the world would sink. Lot must have been a fool to say that Sodom and Gomorrah would perish. A fool was Moses and Aaron before Pharaoh the king. Finally, God's word and its preachers must be fools; as St. Paul says 1 Cor. 1, 21. And in this God seeks no more than humility, that man should give up his reason and be subject to divine truth. Thus the foolish circumcision was given to Abraham and his seed, that they might give glory to God under it, and leave him alone to be wise.

5. the same circumcision was now a

286 2. 10, 321-323. On New Year's Day. W. XI, 3S4-396. 287

outward signs, so that God's people were recognized before other peoples; just as we see that every ruler gives his people and army his banner and slogan, so that they are recognized among themselves and by foreigners to which lord they belong. Thus God has never left His people without such signs or slogans, so that one could outwardly recognize in the world where His people were. The Jews were recognized by their circumcision, which was their divine motto. Our password is baptism and the body of Christ; therefore, the ancient fathers called such signs characteres, symbola, tesseras, that is, password or army sign, which we now call sacraments, that is, holy signs. For where there is baptism, there are certainly Christians; they are where they want to be in the world, it does not matter if they are not under the pope, as he pretends, and would also like to make himself a sacrament and Christian slogan.

(6) That is enough of the bodily cause of circumcision; now let us also look at the spiritual cause and its meaning. First, why did he not command to circumcise the fingers, hand, foot, ear, or eye, or any other limb; taking that which is not for any work or exercise in human affairs, and was created by God for the birth and increase of nature? If the evil were to be cut off, the hand or the tongue would be cut off before all limbs; since through the tongue and the hand all wickedness is accomplished among men.

(7) Here it is said that it happened because the evil desire showed itself most in the part of the body; therefore Adam and Eve also felt the disobedience of their flesh there and sought cover for their shame. All this is true, but it is also illustrated here that we always say how God does not condemn or save the person for the sake of the works, but the works for the sake of the person. Therefore our infirmity is not in works, but in nature; the person, nature, and whole being is corrupted in us by Adam's fall; therefore no work can be good in us until the nature and personal being is changed and regenerated. The tree is not good, therefore the fruits are evil.

(8) Thus God taught in the circumcision of every man for a time, that no man should become righteous by works or laws, and that all works and labor to become righteous or blessed should be in vain, so long as the nature and person are not changed. Behold, if he had now commanded the hand or tongue to be circumcised, it would have been a sign that the infirmity was in the words and works to walk, that he was favorable to the nature and person, and hastened only the words and works. But now he takes the member that has no work at all, for that the nature and personal being comes through it, he clearly indicates that the whole essence of nature is lacking, that its birth and origin is corrupt and sinful. This is the original sin, or natural sin, or personal sin, the real principal sin; if this were not the case, there would be no real sin. This sin is not done, like all other sin; but it is, it lives and does all sin, and is the essential sin, which does not sin for an hour or a time, but where and how long the person is, there is sin also. ,

9 God alone looks upon this natural sin. It cannot be driven away by any law, by any punishment, even if there were a thousand holes; but only the grace of God must sweep it out, which makes nature pure and new. The law only shows it and teaches it, but it does not help it; only the hand and the limbs, the person and the nature may not resist it, so that it is not sinful; for it has already preceded the law from birth, and has become sinful before the law has forbidden it. As little is it in any man's power that he is born and receives the natural being: as little is it in his ability that he should be without this sin, or be rid of it. He who creates us is the only one who must put it away: therefore he first gives the law, so that man may recognize his sin and become merciful; then he gives the gospel and helps him.

10 Secondly: But why does he command to circumcise the male alone, when to nature and birth must also come the female? and the prophet Ps. 51:7.

288 D . 10, 323-325. On New Year's Day. W. XI, 386-399. 289

complains more of the mother than of the father, saying, "Behold, in iniquity was I made, and in sins did my mother conceive me." Of course, it was for the sake of Christ and his mother that it was and could be in the future that a natural man and person would come from a woman without all sin and the cooperation of nature. But that which is conceived of a man sinneth against both man and woman, and cannot come to pass without sin on both sides. Therefore Christ did not want to be conceived by a man, so that his mother would not also have to sin and conceive him in sins. So he used her female flesh and body for natural birth, but not for natural conception, and was conceived and born a true man without sin. Behold, because from a woman might come a pure innocent birth, nature, and person; but from a man might not come, for sinful birth, nature, and person: therefore circumcision is put upon the man's person only, that it might be witnessed how all birth out of man is sinful and damned, to be circumcised and changed; but that which alone comes from a woman without a man, innocent and undamned, ought neither to be circumcised nor changed. And here one would like to draw that which John Cap. 1, 12. 13. writes: "He has given them power to become children of God, who believe in His name, who are born, not of blood, nor of the will of the flesh, nor of the will of the man, but of God"; if one wants to understand birth from the man through the will of the man. Now if more women could also give birth without a man, then these births would all be pure and holy; but this one mother alone is reserved.

Thirdly: Why did it have to happen on the eighth day? Here again the natural sin is indicated. For the poor child has not yet committed any real sin; it must still be circumcised and receive the sign of cleansing from sins. If he had been commanded to be circumcised after eight years, one would say it was for the sake of the sin he had committed and to avoid the future sin.

sin. Now he lays them both down, that neither for sins past, nor for sins to come, he is called circumcised on the eighth day: without doubt, that a greater sin is born and incarnate there, than there is no real sin.

012 But if any man should say here, Yea, Abraham was circumcised with his servants and his household, when they were great and old, Genesis 17:23; therefore shall circumcision signify the sin which was really committed? Answer: The Scripture comes before and resolves this, that Abraham was not justified by circumcision, but was justified from his sins before, when he received circumcision; for Genesis 15:6 says that he was justified by faith before circumcision, when he was eighty years old, or a little more, and received circumcision when he was nine and ninety years old; but that circumcision came at twenty years after his justification. As St. Paul also concludes from this against the Jews, that it is not circumcision but faith without circumcision that makes one righteous, as Abraham's example compels; therefore circumcision is not a putting away of sin, but a sign of the same putting away; which only happens through faith, as happened to Abraham. Therefore, as in Abraham, so in all men it requires faith, which puts away natural sin and makes the person righteous and acceptable.

13. Now if Abraham's faith had not been described before circumcision, it would certainly have been a sign of the original sin in him, as it is in the children, which faith is not described beforehand; therefore the Scripture has arranged it in this way, that Abraham believed beforehand and was circumcised afterwards, and the others were circumcised beforehand and believed afterwards; so that the two things might stand: The first, that circumcision is only a sign of justification, and that no one is justified by it; the second, that faith alone justifies without the help of circumcision, and thus faith and its sign are clearly distinguished from presumptuous righteousness in works.

290 D . io, 32S-32S. On New Year's Day. W. xi, 399-102. 291

14 The eighth day is also appointed for this reason, perhaps for a physical reason, so that the child may become a little hard before it is born, and so that it would not appear to have died from weakness if it were circumcised soon after birth.

15 But the spiritual interpretation is more important. Seven days signify this transitory time until the last day; therefore the same time is measured by the weeks or seven days described in Genesis 1. The eighth day is the youngest day, after this time, when the weeks, months and years will cease and be only one eternal day. On the same day this circumcision will be completed, when not only the soul but also the body will be redeemed from sins, death and all uncleanness, shining like the sun; but the soul will be circumcised by faith from sin and evil conscience.

16 Thus we see how the Scriptures urge faith in all places, but only the faith of Christ. Therefore circumcision was not given to the fathers by the law of Moses, nor before Abraham, but to Abraham, to whom Christ, his seed, was promised as a blessing, so that physical circumcision would always be in harmony with spiritual circumcision.

(17) Why then has it ceased, since the same faith of Christ that it shows still continues and remains? Answer: God has always kept One faith in Christ from the beginning of the world to the end, but He has not given One sign of it. If all the signs that go to faith were to remain, who would keep them? But since faith is inward and unseen, God has presented it to man with many outward signs, so that he would be tempted to believe by them, as by many examples, and has let each one go on for its time. How many signs did Moses alone perform in Egypt and in the wilderness, all of which have passed and lasted their time, and all of which were signs of faith? So when he promised Abraham the blessing in his seed and gave him a sign of it, circumcision, it could not last longer by virtue of the same promise than until the fulfillment of the same promise.

name. But when Christ, the blessed seed, came, the promise was finished and fulfilled, so that it was no longer necessary to wait for it; therefore the sign also had to be finished and cease, for what could it remain, since its promise, on which it depended, was finished? But the faith, its meaning, remains always, the promise goes or remains with its sign.

18. But circumcision is not such that it is a sin to circumcise, as St. Jerome and many others hold; but it has become free for whoever wishes to circumcise or not to circumcise, provided he does not do so in the opinion that it is necessary and commanded, or that the promise of God to Abraham is still to be expected and unfulfilled, or that he is thereby presuming to be pious; for none of these opinions is acceptable to faith. Therefore, it is not the work, but the delusion and opinion in the work. He who circumcises his opinion, as one circumcises his hair, beard, or skin, for love and service, does not sin; for he does so unbound by the law and without need of justification, nor contrary to the fulfilled promise of God, but of his own free will and choice, because the promise is fulfilled and the sign attached to it is completed with it.

19 God has never had the custom of setting up a sign again when it has come to its end, but always sets up new and different ones. Thus, after the fulfillment of His promise, after Christ's future, He established another new sign for Abraham's seed, namely, baptism; which, of course, is the last sign established before the last day, because He established it through Himself. Nevertheless, the same faith of Christ remains that was in Abraham, for he knows neither of day nor night, nor of any external transformation. Now the same baptism means the circumcision, which is to be said of it in its time.

II.

20 Lastly, the custom was to name the child in circumcision, as we see here and in John Baptist, who was also given his name in his circumcision. However,

292 L . 10, 328-330. On New Year's Day. W. n, 402-404. 293

Just as Christ was not guilty of circumcision, and the same sign was empty in him; so also his name was given to him beforehand through the angel, so that he also did not gain it from circumcision. Which was done and described so that he might be free from the law and sin before all other men, and only serve us by putting himself under the law and becoming like us to redeem us from it, as St. Paul says in the previous epistle: "He was put under the law to redeem those who were under the law," Gal. 4:4, 5.

21 For at the same time as death fell upon him, and slew him, and yet had no right nor cause against him, and he willingly and innocently submitted himself, and was put to death; so that death became guilty against him, wronged him, and sinned against him, and made himself a neglect of all things, that Christ had a just claim against him. So great is the wrong he has forfeited against him that death cannot pay nor atone. Therefore he must be under Christ and in his power forever. And so death is conquered and strangled in Christ. Now this Christ did not do for himself, but for us, and gave us the same conquest of death in baptism: so all who believe in Christ must also be masters of death, death their subject, even their malefactor, whom they must judge and put away, as they do in death and the last day. For by the gift of Christ, death has also forfeited itself to all to whom Christ makes such a gift. Behold, that is, sweetly and merrily redeemed from death by Christ; that is, the spiritual wars of Joshua against the heathen of Canaan, before the five kings, whom the princes of Israel trod upon their necks by his command. Jos. 10.

22 Therefore also the circumcision did wrong to Christ, he was not guilty of it; therefore it was justly subject to Christ, and he became mighty over it, overcame it, and honored us with it, that it must cease, and has no more right over those who believe in Christ; so he also made us free from the circumcision, only by giving himself innocent under it, and giving us his right against it.

23. See, but this is called Christ under

He did the law to redeem those who were under it, Gal. 4:5. Further, he also put himself under all other laws, of which he was guilty of none, as one Lord and God over all; therefore they all fell to him, wronged him and now must rightly also be subject to him.

24. now he has given the same to us; therefore, if we believe in Christ, and the law would punish us as sinners, and death would press upon it, and so drive the wretched conscience to hell; and you again hold up to them their sin and wrong which they have done against Christ, your Lord: do you not think that they also will be ashamed and more afraid of you than you are of them? Death will feel its guilt and flee with shame; the law will have to let go of its terror and laugh kindly with Christ. So sin must be expelled with sin. The sins they have committed in Christ and now also in you for the sake of your faith are greater than those you have committed against them. God, the right judge, will not suffer a great thief to hang a little one, but if the great one is to be loosed, the little one must be loosed. St. Paul says about this in 1 Cor. 15, 55, 56, 57: "Death, where is your sting? Sin is the sting of death; but thanks be to God, who has given us this victory through Jesus Christ our Lord, for death is swallowed up in victory." Behold, is not this a sweet redemption from the law through him who innocently put himself under the law?

Help God, how abundantly rich and powerful is faith! It makes man a God to whom nothing is impossible, as Christ says: "Can you believe? All things are possible to him who believes." Therefore also the 82nd Psalm v. 6. says: "You are gods, and all children of the Most High" 2c.

26. today his name is called JEsus, that is in German, Heiland; because in German we call him Heiland, who helps, redeems, makes blessed and is completely healable for everyone; the Hebrew language calls him JEsus. So the angel Gabriel spoke to Joseph in his sleep Matth. 1, 21.

294 8. 10, 330-332. On the day of the three kings. W. XI, 404-"0. 295

And thou shalt call his name JEsus: for he shall save his people from their sins. There the angel himself explains why he is called Savior, Jesus, namely that he is a salvation and blessedness for his people. We have now heard how this comes about through faith, to which he gives all his right and good, which he has over sin, death and the law, making him righteous, free and blessed.

27 Now, as circumcision signifies our faith, as we have heard: so the calling of children signifies that we are named and known before God by faith. For all who do not believe do not know God, as Ps. 1:6 says: "God knows the ways of the righteous, and the way of the righteous is the way of the righteous.

the loose will perish." And Matth. 25, 12: "Verily I say unto you, I know not your name." What then is our name? Without doubt, as Christ gives us all His own, so He also gives us His name; therefore we are all called Christians by Him, all God's children by Him, all JEsus by Him, all Saviors by Him, and as He is called, so are we called; as St. Paul writes Rom. 8:24: "Ye have been saved in hope; for ye are JEsus or Saviors." Behold, therefore there is no measure of the Christian estate and honor; these are the superfluous riches of his goodness, which he pours upon us, that our hearts may be free, glad, at peace, and undaunted, and so keep the law willingly and cheerfully, amen.

Epiphany

The three kings day; Matth. 2, 1-12

On the day of the three kings.

Matth. 2, 1-12.

When Jesus was born in Bethlehem, in the land of Judaea, in the days of Herod the king, behold, the wise men came from the east to Jerusalem, saying: Where is the newborn King of the Jews? We have seen his star in the east and have come to worship him. When Herod the king heard this, he was afraid, and all Jerusalem with him; and he called together all the chief priests and scribes of the people, and inquired of them where Christ should be born. And they said unto him, In Bethlehem, in the land of Judaea. For thus it is written by the prophet: And thou Bethlehem, in the land of Judah, art by no means the least of the princes of Judah: for out of thee shall come to me the duke that shall be lord over my people Israel. Then Herod called the wise men secretly, and learned diligently of them when the star appeared, and directed them to Bethlehem, saying, Go and search diligently for the young child; and when ye find him, tell me again, that I also may come and worship him. When they had heard the king, they went. And, behold, the star which they had seen in the east went before them, until it came and stood over where the young child was. When they saw the star, they were greatly rejoiced, and went into the house, and found the young child with Mary his mother, and fell down, and worshipped him, and opened their treasures, and gave him gold, and frankincense, and myrrh. And God commanded them in a dream that they should not turn again to Herod. And they went again by another way into their own land.

(1) This gospel agrees with the epistle, and speaks of the bodily future of the Gentiles to Christ, which signifies and begins the spiritual future of which the epistle speaks. It is almost a terrifying and comforting gospel: terrifying to the great, learned, holy, and mighty, who all despise Christ; comforting to the lowly and despised, to whom alone Christ is revealed.

I.

2. First, the evangelist draws Herod, the king, to remember the prophecy of Jacob the patriarch, who had said Gen. 49, 10: "The scepter of Judah shall not cease, nor a teacher from his thighs, until he who is to come". From this prophecy it is clear that Christ had to be present when

296 L. 10, 332-334. on the day of the holy three kings. W. XI, 410-412. 297

The kingdom or government of the Jews would be taken from them, so that no king or ruler from the tribe of Judah would sit on it. This was done by Herod, who was not of the tribe of Judah, nor of the blood of the Jews, but of Edom, a foreigner, set up by the Romans as king of the Jews, though with great displeasure of the Jews, that at thirty years he quarreled with them about it, shed much blood, and killed the best of the Jews, until he overpowered and conquered them.

003 Now when this first stranger had reigned thirty years, and had brought the reign under him, that he sat in it with quietness, and the Jews had surrendered, that there was no hope to be rid of him, and so the prophecy of Jacob was fulfilled: then was the time when Christ came, and was born among the first stranger, and stood up according to the prophecy. As if to say: The scepter of Judah has ceased, a stranger sits on my people; now it is time for me to come and also to become king, the reign is now mine.

4 The wise men are commonly called the three kings, perhaps after the number of the three sacrifices. So we leave that with the simple ones, because there is no great power in it. But it is not known whether they were two, three, or how many; but they were certainly from the rich Arabia or Seba; this is shown by the offerings: gold, frankincense, and myrrh, all three of which are delicious in the same country; and it is not to be thought that they bought them elsewhere. For it is the custom in the same Oriental countries to make gifts and worship of the best fruits of the land and their own goods; just as Jacob also commanded his sons in Gen 43:11 to bring of the best fruits of the land in Egypt as a gift, Joseph 2c. If it had not been of their own land, why should they have brought frankincense, myrrh and gold, which grows in the land, and not so much silver and precious stones, or the fruits of another land?

5 Therefore, this gift will not be offered to Christ as painters paint, one with gold, another with incense, and a third with a censer.

Myrrh, but all of them gave all three pieces as a gift for one person. And they will have been a small group, among which some lords; just as now a prince or city would send some brave ones from them with a gift to the emperor, so it also happened here.

(6) Those whom the evangelist here calls Magos, we call in German Weissager, not as the prophets prophesy, but by black art, as the tarters or gypsies use; therefore the wise men and wise women are called, who can tell people all kinds of things, know many secret arts, and practice eternal magic; and their art is called Magia, and goes sometimes by black art and * by the devil's business; but not however as the witches and sorceresses do. For Magus imitates the right prophets and prophesies like the right prophets,** but not from God's spirit; therefore they sometimes meet in the same way; for their thing is not pure devil's thing like the witches, but mixed with natural reason and devil's assistance.

(7) Their miraculous deeds are also not only devil's ghosts like the witches' things, but mixed with natural works and devil's works; therefore a magician always imitates the right natural art. For there is much secret work in nature; he who knows how to apply it does miraculous things before those who do not know it, just as the alchemists make gold out of copper.

Solomon knew much of this secret knowledge of nature through the Spirit of God and used it especially well, 1 Kings 3:25, when he judged the two women over the living and dead child and found which one was the right mother from the very deepest reason of nature. Item, so Jacob 1 Mos. 30, 37. 38. 39. uses the same art, as he makes by the colored sticks, that vain colored sheep were born.

9. this art is a fine and quite natural art; from it come all that the physicians and their like of the powers of herbs, fruits, ore, stone and the like.

*) (f g) **) (a)

298 D. 10. 334^-337. on the day of the three kings. W. LI, 412-415. 299

know, describe and need. Also it is often referred in the writing that it needs likeness of the animals, stones, trees and herbs 2c. In the same art have used (practiced) almost very much the Persians, Arabians and the same Orientals; have studied in it and has been an honest art, has also made wise people.

(10) But after this, the swine and the rude heads, as is done in all arts and doctrines, fell too far out of the way, and mixed the same noble art with jugglery and sorcery, and wished to follow the same art and become like it. And since they were not able to do so, they abandoned the true art and became jugglers and magicians who prophesy and wonder by the work of the devil, but sometimes by nature; for the devil has kept much of such art and sometimes needs it in the magis. That now Magus has become a disgraceful name, and is no longer called, because they thus prophesy and wonder through the evil spirit; thus, nevertheless, that they sometimes hit and help, therefore that the work of nature, which may not lie, is mixed in, which the evil spirit can well do.

Therefore these magi or wise men were not kings, but learned and experienced people in such natural arts. Although there is no doubt that not everything was pure with them, that they also did a lot of conjuring besides; for even today these same Orientals have great and manifold sorcery, and since this art has been despised and declined, sorcery has come into all the world; and before that they had almost given themselves over to the course of the heavens and the stars. Thus the presumptuous reason has always mixed up what was good and disgraced it with its imitation and presumption, which drives it like monkeys to do everything it sees and hears. Thus false prophets do after right prophets, false saints after right saints, false scholars after right scholars; and if you look at the whole world, you will find that the work of reason is nothing else but a real monkey's game, so that it wants to follow what is good, and only perverts it, and deceives itself and everyone.

Therefore these magi were not other than what the philosophers in Greece and priests in Egypt, and that with us now are the scholars of the high schools, that is recently, they were the clergy and the scholars in rich Arabia; just as if now from the high schools spiritual, learned people were sent to a prince. For the high schools also boast how they teach the natural art, which they call philosophia, and is not only monkey play, but poisonous error and vain dreams.

For the natural art, which in ancient times was called magia and now is called physiologia, is that in which one learns to recognize the powers and workings of nature; as when a deer pulls the snakes out of the stone crevice with its breath through the nostrils, and kills and eats them, and then thirsts for a fresh spring because of the great heat of the poison, as the 42nd Psalm, v. 2, indicates. Item, as a weasel lures the snake out, if it sways before the snake hole with its tail, and then the snake crawls out angrily, so the weasel lurks over the hole, and the snake looks over itself after its enemy, then the weasel strikes its teeth of the snake into the neck beside the poison, *) and strangles thus its enemy in its own hole. In such arts the magi studied, in which great wisdom is hidden from Christ, and how man should conduct himself in his life. But this art is not remembered now in the high schools, and the peasants know more about it than our magi, the natural masters, so that they are not unreasonably called natural fools, who with so much cost and effort only learn behind them and are the devil's mocking birds. If we wanted to translate this gospel, we would have to say: The natural masters come from the exit, or the natural heralds from rich Arabia.

(14) Some also wonder how they have accomplished such a great journey in so few days; for they are thought to have come on the thirteenth day after the birth of Christ; and yet the scribes (geogra-

*) Poisoned, that is, the seat of the poison. D. Red.

300 D. 10, 337-339. on the day of the three kings. W. XI, 418-118. 301

phen) that the capital Saba lies in rich Arabia at sixty days' journey from the Mediterranean, which is not much from Bethlehem about three German miles. But such and such questions do not nearly trouble me: so also it is no article of faith to believe that they came on the thirteenth day.

(15) Neither is it necessary that they should come from the capital city of Sheba, or from the uttermost part of the land, which may not have been far from the border, in convenient time and natural manner. For Mary, as another woman, had to remain unclean and inside Bethlehem for six weeks according to the law, so that she might be found there for twenty or thirty days. However, I do not want to prevent the common delusion that it happened by miracles, as long as no one is forced as an article of faith, as they have done and continue to do in many such things. What the divine Scripture does not establish, there is no need to have for articles of faith.

16 Therefore this is the opinion of the evangelist: When Christ was born under the reign of Herod, the first foreign king, and the time of prophecy was fulfilled, behold, the great miraculous sign came to pass. His own and the countrymen and citizens did not seek Him, nor did they want to recognize Him; such a strange foreign people sought Him for many days' journey. To him the scholars and priests did not want to come and worship, to him the prophets and stargazers came. It was a great shame for all the Jewish land and people that they had given birth to Christ in their own land, and they had to learn about it first of all from foreign, pagan, faraway people. And before that they should have known it in the capital Jerusalem. This is a strong reminder to them to recognize and seek Christ. But their forehead was brass and their neck iron, as Isaiah Cap. 48, 4. says about them.

Where is the newborn King of the Jews? We have seen his star in the east and have come to worship him.

(17) Text and necessity compel us to speak a little further of the natural proclaimers or natural masters; for here the magi are from

have recognized the star of a king's birth, as they confess. It is to be known that the announcement of nature is conscious in part to every man. I know that a dog's tongue is healing for wounds; that a cat catches mice when it is full; that a hawk catches partridges, and so on; one knows more than the other about nature through his own experience or through other teachings. But God has not revealed all of nature, but the lesser part; so now reason is cheeky and wants to know more and more; therefore the study and research of nature has risen.

18 Now it is not possible that nature is known by reason after Adam's fall, who blinded it, further than experience or divine enlightenment gives. So the restless reason cannot remain still and be satisfied with it, wanting to know and see everything, like a monkey; therefore it starts and writes poetry, and investigates further than it is commanded, and despises what experience or God has given it, and yet does not grasp what it seeks. Thus all their study and knowledge is vain error and folly. Hence it came about that men, despising the natural art or not being able to attain it, divided themselves into innumerable parts and sects. Some have written about the earth, some about the waters, some about this, some about that, so that there has been no measure of bookmaking and study; finally, when they were tired of studying on earth, they went to heaven, also wanting to know the nature of the heavens and the celestial bodies, of which no experience may ever be had; there they have acquired quite free power to write poetry, to lie, to deceive, and to say of the innocent heavens what they have wanted. For as it is said: "Those who lie from distant lands lie by force, so that they cannot be denied by experience.

19 So also, because no one can reach to heaven and get experience of their doctrine or error, they lie with full and sure force; there they teach: He who is born in the sign must become a gambler; he who is born in the star must become rich or wise, item: He must become a gambler.

302 2. 10. 339-341. on the day of the three kings. W. XI. 418-429. 303

To be slain; item: He who builds on the day or this day, frees or goes out, it must go to him thus and thus; speak: The stars in the heavens are thus formed, and work such things in men, who are affected by such time. Help God, how all things here are subject to this art! Reason has fallen upon this with all its devotion, because it is great, coarse lies and pretty useless fables, in which, according to its blindness, it takes the greatest pleasure; for truth does not taste so good to it as fables and lies.

(20) At last the true heroes came forth, they lifted up their eyes, they did not deal with such children's work, but began to search the whole world in one heap, where it came from and where it was going; whether it had begun, or whether it was from eternity and would remain? whether there was also a Supreme over the world, who governed all things? Here is the noble light of nature, the pagan master, the archmaster of all natural masters, who now rules all high schools and teaches in Christ's stead, the highly famous Aristotle, who taught and still teaches that a stone is heavy and a feather is light, that water is wet and fire is dry. Item, a special masterpiece, that the earth is above and the sky below; which he proves with it, because the root of the trees and all plants are in the earth, and the branches go toward the sky. Now there is that above, where one draws the food with, and that below, where the food gives itself, as we see in man. Therefore man is an inverted tree. And so when the feather flies, it flies under itself; when the stone falls, it falls above itself.

021 Further, when he cometh to speak of the Most High, he decideth that the world hath been so from everlasting, and so abideth, and all souls die with the body. And the Most High sitteth over the heavens, and seeth nothing at all that cometh to pass; but as one that painteth blind fortunes, so he shaketh the heavens about for ever, once in a day: and every thing cometh as it cometh. And this is his cause: If he should see all things, he would see much evil and injustice, of which he would become displeased. So that he may retain his pleasure, he shall

See nothing but themselves, and so rule the world blindly; as the woman cradles the child in the night.

(22) This is the art of the high schools; whoever can do it or learns it, one puts on a brown beret and says: Worthy master artium and philosophiae. He who does not know this art cannot become a theologian, nor understand the Holy Scriptures, indeed, he must be a heretic and may never become a Christian. Tell me, what shall we call the people? They are neither magi, nor sorcerers, nor jugglers; but mad, mad and mad. Therefore, see if Christ has not paid us honestly for having despised the gospel, ungrateful to his grace, for which he has made us become such devil-worshippers, so shameful and disgraceful that we not only do not recognize such things, but seek them as great wisdom with great cost, effort and labor.

(23) St. Paul proclaimed all this when he said Col. 2:8: "Take heed lest any man deceive you through the natural arts, and vanity of deceit, which is not of Christ"; item 1 Tim. 6:20, 21: "Take heed to the things which are commanded thee, and avoid the unspiritual vain words, and the essays of false fame, whereof some have fallen from the faith. Here, truly, the apostle condemns the doctrine of the high schools in explicit words, so that nothing can be raised against it, because he wants everything that is not of Christ to be avoided. Thus everyone must confess that Aristotle, the supreme master of all the high schools, not only teaches nothing at all of Christ, but vainly such foolish things as are said that the apostle commands us to keep the doctrine that is commanded us to guard, and calls the natural Aristotelian art, unchristian vain words, since there is nothing behind it; in addition, a contradiction against Christ, which is only a false famous art. How could he have interpreted it more clearly than by calling it a false famous art? There is no greater glory than that of Aristotle's art in the high schools, and yet the glory is false; for the art is nothing but a contradiction, and to destroy Christ.

24 Therefore, dear human being, let natural

304 L. io, 341-343. on the day of the holy three kings. W. xi, 420-423. 305

Art. If thou knowest not the power of any star, stone, wood, animal, or all creatures, which the natural arts seek, though they seek best, be content with that which thy experience and common knowledge teach thee. Nor is it important if you do not know everything; it is enough that you know that fire is hot, water cold and wet; that in summer there is different work to be done than in winter; know how to cultivate your field, cattle, house and children; that is enough for you in the natural arts. Then think how you can learn Christ alone, who will show you yourself, who you are, what your ability is. Thus you will know God and yourself, which no natural master nor natural art has ever known, as St. Paul teaches in 1 Cor. 2:8.

(25) Now that we come to the text, you may say, "Yes, now this gospel tells how these magi learned by the star the birth of a king, proving that the art of the stars is to be taught and known, because God Himself helps to do it, and causes a star to rise, thereby provoking and teaching the magi.

26 Answer: Stay with the example and learn how these magi learned from the star, then you will do right and not err; for there is no doubt that the sun, moon and stars were created, as Moses wrote in Genesis 1:14, to be signs and to serve the earth with their shining. By the sun you learn that when it rises, the day begins; when it sets, the day ends; when it is in the middle of the sky, it is noon; and so on, it is set for you as a sign and measure of time and hours, to guide your work and commerce. So also the moon and stars at night. For this you must continue to plow the sun and feed your field and cattle; after it is hot or not hot, you can work. Leave it at that, so much you should know about the sun and the sky; what you want to know more is not necessary for you and is vain presumption, in addition also uncertain and the most part erroneous. As when fools want to know how great the sun is, how high it is from the earth, how it has special power over the gold, and who

in the sun sign is born, he shall become wise; and of the fool's work much more, since they know no reason of.

(27) You should also know that if the sun loses its light, it is certainly an evil sign, because an accident will follow. It is the same when the comet, the tail star, shines; for experience teaches, as Christ says in Luc. 21, 25, that such signs are to be in the sun, moon and stars, signifying the final calamity of the world. So it is also a sign of great storms, lightnings, waters and fires in the air and on earth. But how this happens, or what natural power is in all this, or what works it secretly does, how the magi research and conjure: it is not useful nor necessary for you to know, it is enough that you recognize God's wrath in it and improve yourself. So these years are therefore out of measure many eclipses, many signs seen in many lands in the sky; for there is certainly present a great whirl. So also the eclipse in Christ's Passion signifies the misfortune that still has caught the Jews. Pleasures are signs, for which God has created them; but of uncertain kind, of which the jugglers write.

So also these magi did not have more than a sign at this star, did not use his also further than a sign; to this also God ordered him. Therefore, the stargazers and diviners may not strengthen their false art from this gospel nor boast. For even though these magi would have been otherwise trusted in the same art, they have not used the star here any further than as a sign. They do not say what Christ will be like in the future, nor do they ask how he will be, but are satisfied that it is a sign of a great king, and only ask where he is to be found.

And that Christ should ever shut the mouths of such talkers, he has provided a new star of his own for his birth, which would still be untarnished and untouched by their talk. Whether they ever wanted to say that he was born under the power of the stars, that he met them before and wanted to say: This star is not one of them,

306 L. 10, 343-346. on the day of the holy three kings. W. XI. 423-426. 307

of which your art writes. If in the stars of all men there are future cases, as you teach, then in this star of the same cases there must be none that is a new and different kind from those, and you have never known nor heard of him before. Further, if none of the other stars creates anything about Christ, but he has a new star of his own, it follows that they also create nothing about any other man, for he is always just a man like others. Again, if this new star creates nothing over other men, for it has not stood long, it certainly creates nothing over Christ, who is equal to all men. Therefore the natural art of the stars is a mere illusion.

(30) But how these magi recognized this star as such a sign that it certainly signified a newborn king, I cannot know; perhaps they found in their histories and chronicles that the birth of several kings was previously indicated in the sky or by a star. For one finds also in Latin and Greek histories, how some great princes and special people's future or birth is announced with miracles and signs in the air and sky by signs. So these magi knew well that this Jewish people was a specially chosen people of God, to whom God did and had done much before all peoples. Therefore, since this was such a lovely star, they certainly thought that God had given them a new king. But that some say that they had the saying of Balaam in Numbers 24:17, "There shall arise a star out of Jacob," 2c., does not force anything; for it is more said of the spiritual outcome of Christ, and Christ Himself is the star. But whoever is not satisfied with this, think what he will; perhaps they have it from divine revelation.

(31) They also for the first time esteemed this king not for God, but after the common manner of temporal kings; even as the queen of rich Arabia esteemed Solomon, and came unto him with gifts of her land. Therefore they come to Jerusalem, the capital, hoping to find him in the royal court and splendor. For the star they saw over the land of Judah,

When they were still at home in rich Arabia, it will have passed after that they did not see him on the way until they traveled from Jerusalem to Bethlehem, as the Gospel says.

32 But when they say, "We have seen his star," they do not yet mean at that time that Christ created him, but that he is his because he is the sign of his birth; even as yet the astrologers call every man's sign his sign, wherein he was born, not that he was created. For Christ's divinity remains unexplained until his ascension, although it has been indicated many times.

33. So also that they want to worship him, they do it according to the opinion, as the scripture shows, that in the Orient the kings were worshipped; not that mau considered them gods, but the falling down before them and honors is called worshipping by the scripture, and gives it equal to God and men, as also the little word "Lord", "king", yes also the name "God", since he says to Moses 2 Mos. 7, 1: "Behold, I set thee for a god to Pharaoh the king."

When Herod the king heard this, he was terrified, and all Jerusalem with him.

34 Why are they afraid of this? The Jews were waiting for Christ, who was promised to them by God, as is said above in Genesis 49:10. Simeon and Hannah, undoubtedly many more holy people, were at Jerusalem at that time, who looked forward to Christ's future. Herod's fear was public: he feared the kingdom because he was well aware that he was a stranger and that he deserved evil for the Jews; he also knew that the Jews were waiting for Christ to redeem them, as Moses had done; his conscience worried that a rebellion would rise against him and that he would be expelled from the kingdom. Again, the Jews feared Herod and the Romans, that it would cost much blood if they had a new king. For they had previously withstood the Romans and Herod with great misfortune, and they were like the people of Israel in Egypt, when Moses was to lead them out, and they were to be driven out of the kingdom.

308 L. 10, 346-348. on the day of the holy three kings. W. XI, 426-128. 309

They were persecuted more severely than before, because they murmured against Moses, which was a sign of their weak faith; just as this frightening of Jerusalem shows unbelief, that they looked more to human power than to divine power.

35 But the holy people were not afraid, but were glad. But that the evangelist says that the whole city was terrified with Herod is not said of all the inhabitants or citizens of the whole city, but according to the way of the Scripture: when it mentions a city alone and not also the inhabitants, it does not mean all who are in it, but the several and greater part. As it is written many times in the book of Joshua, he destroyed the city and the city, and at the same time he killed all the inhabitants and living things in it.

And he gathered together all the chief priests and scribes of the people, and inquired of them where Christ should be born. And they said unto him, In Bethlehem, in the land of Judaea. For thus it is written by the prophet: And thou Bethlehem, which is in the land of Judah, art by no means the least of the princes of Judah: for out of thee shall come to me the duke that shall be Lord over my people Israel.

Here we ask: Why Christ did not let these Magi be led by the star to Bethlehem, but let his birth, which was now known, be investigated by the Scriptures? This is so that he might teach us to hold to the Scriptures, and not to follow our own conceit: For he will not give his scripture in vain: there he will be found, and nowhere else. He that despiseth and forsaketh them shall never find him. So we heard above, Luc. 2, 12, that the angel also gave a sign to the shepherds, not Mary nor Joseph nor any man, how holy they were, but only the swaddling clothes and the manger, where he was wrapped and laid, that is, the scripture of the prophets and the law; there he is wrapped, that has him, that only speaks of him and gives testimony of him, and is his sure sign, as he himself says Joh. 5, 39: "Search the scriptures, wherein ye think ye have life: for the same giveth witness of him.

nce from me." And Paul Rom. 3, 21: "Christ's righteousness is testified by the law and the prophets." Item, so we have also heard of Simeon and Hannah, that they signify the Scripture, which shows Christ and carries Him in its arms. And Luc. 16, 29. 31. Abraham would not allow the rich man in hell to send Lazarnm to his brothers, but pointed them to the Scriptures and said, "They have Moses and the prophets, let them hear them. If they hear not Moses and the prophets, neither will they believe, though a dead man rise."

(37) Against this faithfulness and divine teaching, our scholars have now set up many ways to learn the truth. We must tell some of them, so that we know to beware of them. First of all, they have set up innumerable laws, statutes, articles and doctrines, invented by men; such as spiritual law and the like, orders, rules; which without doubt are not the swaddling clothes and manger of Christ, nor Simeon nor Hannah. And St. Paul diligently warned us against such teachings, so that we would remain with God's Word alone. For all the teachings of men are dangerous and finally lead away from the faith, as Solomon was seduced by strange wives; which Paul interprets Titus 1:14 and says that the teachings of men turn away from the truth.

038 But if any man had need of the doctrine of men, as one hath need of food, and drink, and raiment, they would be without hurt. No man eats and drinks, or dresses himself, to think that he will thereby become pious and blessed; for such an opinion or conscience would be gross foolishness in the sight of everyone: but his opinion and conscience to become pious is only this, that if he only firmly believes in Christ, he will become pious and blessed. The opinion is right and the conscience good. Therefore, he who fasts, works, wears the habit of a monk or a priest, or keeps the rule of his order, that he may observe as he eats and drinks, is not pious because he does so, nor evil because he does not, but knows that he is pious only by faith, he goes and does right; the doctrines of men do him no more harm than eating and drinking or dressing.

310 8. 10, 348-3S0. On the day of the three kings. W. XI, 428-431. 311

harm. But where are they who do this? Hardly one in a thousand; for they all commonly say, "If I should not become pious and blessed through such a life, order, rule and work, what was I doing in it, I great fool?

39 Therefore it is not possible that the doctrines of men should not turn away from the truth, as Paul says. For one thing must happen to the two: either that they be despised and forsaken, where it is said that they do not make one pious nor saved; or that conscience and opinion be entangled and strangled, where it is said that they make one pious and must be kept; for then faith must perish and the soul die, there is no help nor salvation. For faith cannot stand, nor suffer to be esteemed, and to have a conscience, as if any other thing were useful and necessary to be godly than it alone. Therefore, he who has it cannot observe the law of men, but keeps it as and when he pleases; he is a bad master of it. But he who has the law of men without faith cannot know faith, remains forever a servant of the doctrine of men, and never does any good work, as St. Paul says, Titus 1:16. Therefore, we must adhere to the plain, righteous Scriptures, which alone teach Christ, that through Him we become righteous in faith, and thereafter freely do all works for the good of our neighbor, as is often said.

40 Secondly, they set before us legends and examples of the saints, that they may also strengthen and establish their doctrine of men. And this is truly hard and corrupts innumerable souls; they come so secretly from Scripture and faith that no one can notice; they put before St. Benedict, St. Gregory, St. Bernard, St. Augustine, St. Francis, St. Dominic, and many great saints whom no one may deny that they are holy, but who lived and became saints in such human doctrines and orders. Tell me, how can a simple heart suffer such blows and remain in the faith? There must be an apostolic or evangelical spirit here to stay before it. Oh how sure they are, how clumsy they are! When they have brought up such saints' examples, they think they have lit the right lantern.

(41) If I said unto them, Such saints also have eaten, and drunk, and slept, and clothed themselves; is it not now also an opinion that we set up an order of eating, and an order of drinking, and an order of sleeping, and an order of clothing? So they say, "Yes, the dear fathers did not do this, but to become pious by it, as they did these things, which they considered good and holy ways. Here I answer, "If you say that the dear fathers became righteous through such practices, more than through eating, drinking, sleeping and clothing, you are obviously mistaken. For God has kept this secret, that He has never honored any of the saints with some miracle because of His works, but they were all full of the Spirit and faith. So you let go of their spirit and faith and take their outward nature alone. That is just as if a fool did nothing more all his life but sleep, because he had heard that St. Bernard had once slept, and wanted to become pious and blessed with it. Therefore, one does injustice to the saints by pretending that they have kept such orders in the opinion that they make them pious and blessed, and thus deceives the people with the lives and names of the dear saints.

042 And thou sayest, Yea, yet they have kept it, and have not rejected it, neither have they esteemed it so little as thou teachest to esteem it. I answer, It is not for thee, nor for me, to judge their minds and hearts; but this we say: It is not impossible that they have esteemed it too highly. But in this they have erred as men. For everyone must confess that the dear saints have erred and sinned. Therefore God wants us to look only at His word, and follow the examples of the dear saints no further than where they follow the word of God; but where they have erred as men, even besides following their own conceit or doctrine of men, then we should follow the pious Shem and Japheth, who covered their father Noah's shame, and not preach and gossip about it with the wicked Ham. In the same way we should keep silent about the infirmities of the saints and not spread them around, so that we only follow their strength. It is no wonder that the dear saints have stumbled and erred in this.

Z12 L. 10, 360-353. on the day of the three kings. W. XI, 431-434, 313

have. It is such a great thing about the knowledge of Christ and faith that only God's grace must work in us; flesh and blood say nothing about it, but only the Father in heaven, as Christ testifies Matth. 16, 17. Greater saints have probably erred in this, than St. Augustine, Benedictus, Gregory and their like. In the times of the apostles there were already such teachers, against whom St. Paul writes all his epistles, that he ever keeps the faith before the works and teachers.

43 And that you may marvel still more, the whole church, when it was still new and at its best, erred in this, that only St. Peter, Paul and Barnabas stood here and received that no law nor work would be necessary and useful to make godly, as all this is clearly described by St. Lucas in Acts 15:6. 15, 6. Now there were ever great saints, such as the apostles and their disciples; nevertheless they stood on it and would have remained on it, that laws and works were necessary for salvation, if St. Paul and Peter had not held against it, even they themselves would not have known it, if God had not made them certain of such opinion by miraculous signs from heaven, that only faith would be useful and necessary to make blessed; as Acts 10, 43. 10, 43.

44 Although St. Peter knew this and received help himself, he still erred in Antioch and had no need of such freedom, so that only St. Paul resisted him when he wrote Gal. 2:11; not that St. Peter thought he had to keep the law, but that he did not use the freedom he knew well for himself, and thought he had to shun it for the sake of others; which was not right and was punished by St. Paul. Therefore it is nothing, and nothing at all, if one presents examples of the saints, which they have led beside or apart from the Scriptures. It is just as deceptive, indeed much more so, than any heretic or false teacher's error, because true holiness adorns such infirmities too much, and God sends such things so that he may keep us by his Scripture and doctrine, apart from which there is no life nor light, even if all the angels taught it.

45. third, bring them to the Heili

They think that they have something here that no one should reject, and they always and forever fight to prevent us from coming to the truth of Scripture, and they begin to say that Scripture is dark, and they become many heretics from it.

(46) Is not this the chief of all blasphemies? But who is to say to them that the fathers are not also dark? or who is to say to us that the fathers do not err in their interpretation? Since it is obvious that they often err, often against themselves, often against each other, and rarely agree. God therefore sends and makes such interpretations of the fathers uncertain, so that we do not run away from His Scriptures on all sides, nor do we slip away and allow ourselves to be held back. Therefore let us know that it is not true which they say, The fathers enlighten the dark scriptures; they do wrong to the fathers, and lie to them. The work of the fathers is not to illuminate the Scriptures with their own glosses, but to bring forth clear Scripture, and thus to prove Scripture with Scripture, merely, without all their additions.

47 But that heretics come from the Scriptures is right; from what else should they come? There is no book that teaches faith more than the Scriptures. Therefore, just as no Christian can become a heretic except through the Scriptures, so no heretic can become a Christian except through the Scriptures. Christ alone is a sign of contradiction, Luc. 2:34, which men take offense at. Some fall and stand up; should he therefore be rejected, or should another Christ be set up beside him? If you do not need wine and bread, should you leave fields and vineyards or build others beside them? The evil spirit is hostile to the Scriptures, therefore he has made them infamous and suspicious with this cry by his blasphemous mouth.

(48) But what does this gospel teach? First, the magi do not inquire of the chief priest, nor say, Where is Annas, or Caiphas, or how hath this or that lived; but thus they say, "Where is the King of the Jews that is born?" Yea, Christ maketh them an example to us, and lacketh that they should see him at Jerusalem, in the holy city, at

314 D. 10, 353-3S5. On the day of the three kings. W. XI, 434-436, 315

seek him among the clergy, among the scholars, among the rulers. He is not to be found in holy places, nor in holy places; nor are they answered by the glories of men, but by what the Scriptures alone say of Christ; the Scriptures alone are to be sought among holy men and in holy places.

(49) This is a sufficient illustration for us that, regardless of all men's works, doctrine, gloss and life, we should pay attention only to the righteous Scriptures, and among all the saints' lives or doctrines keep the advantage, so that we do not go about picking up everything they teach or live, but keep a judgment about it, and receive with discernment only that which is according to Scripture. But what is their own without Scripture we are to regard as human and let it remain; as St. Paul teaches us 1 Thess. 5:21: "Try all things, and what is good keep." This is also what Moses meant in the Law, Deut. 11, 3. Deut. 14, 6. when he describes the clean and unclean animals, that all animals that do not split their feet and chew the cud should be unclean. These are the men who do not divide their feet, that is, who walk their lives in a plump way; what comes before them they pick up and follow: but the pure beasts are those who act with the Spirit's distinction in all outward conduct and doctrines; what they see agreeing with the Scriptures, that they keep, but what is without Scripture and purely human, that they leave aside, the saints be they how great they will or may. For there has not been a saint so perfect who has not had flesh and blood, nay, who has not had a continual conflict with his flesh and blood, that it is not possible to accept their things as spirit and as examples. Many times nature and reason must have interfered with it, which is not to be followed at all. Therefore Moses tells us to split our feet, and Paul to have the difference of the spirit and not to accept all works and ways.

50 Now in these three pieces, that is, the doctrine of men, the holy examples, the fathers' glosses, they think and everyone believes that they are going well, and there is no one who may doubt or contradict here, that they rule here with all certainty.

They think that no one has the Holy Scriptures but they alone, which they have well and deliciously put into these three vessels.

Above all this, they have fallen even further into the abyss of darkness, pretending that natural light and pagan art is also a good way to invent the truth. Now the high schools stand on it so groundlessly lost that they teach that without Aristotle no theologian, that is, the best Christian, may become. O blindness above all blindness! Now it would be to suffer if they were called natural arts, that fire is hot, making three and five eight, and the like; which all natural reason well knows. But they go about themselves, and invent vain dreams and useless thoughts of things that are nothing, and of which they know nothing; that it is a pity to think of their nonsensical foolish studying, that they put on so much cost and trouble, that the evil spirit has only his mockery of them, that God may afflict them, as they have deserved, that they have not abode by the true Scriptures. Therefore, they must vainly eat and corrupt such mud and stench of hell.

62. After that they fell into the hands of the devil and followed the examples of souls appearing and asking for help; they believed everything they said to the same spirits without any fear or hesitation. Because of this, the mass has come into such abuse with soul masses and sales that there is not enough to lament and pity, even if all the world cried blood day and night. The devil has allowed himself to be conjured and forced to speak the truth, and has made such a mockery and game out of our faith and sacrament as he himself has only wanted. This is all the merit and reward of our presumption, that we have not been content with God's Scriptures, and have taken our faithful God and Father for a fool and a brat, as he forbids to teach us in his Scriptures, and does not know or may not teach us what we should know, or what we need to know. Therefore he does us justice by making us the devil's disciples, because we despise his school.

53 Thus sayest thou, Shall it not be believed that walking spirits go astray?

316 2. 10, 385-357. on the day of the three kings. W. XI, 436-439. 317

and seek help? I answer, Let that walk which walketh; thou hearest what thy God commandeth thee: if thou holdest these spirits all suspect, thou sinnest nothing; but if thou holdest any to be righteous, thou art already in danger of error. Why is that? Because God does not want you to learn from the dead and investigate the truth: he himself wants to be your living, superfluous, sufficient teacher. You shall keep his word; he knows well what to tell you about the living and the dead, for he knows all things. But what he does not tell thee, nor will he tell thee, thou shalt not desire to know, and do him so much honor that thou thinkest he knoweth that thou needest not know useful nor good.

(54) Therefore, you should freely and cheerfully throw all such spirits to the wind and not be afraid of them, and they will leave you in peace. And if you have a poltergeist or a rumbling spirit in your house, do not make much dispute, and know that there is no good spirit and that it does not come from God. Take up the cross for yourself, and take faith to heart: if God has decreed to punish you, like the pious Job, then be ready and suffer it willingly; but if it is his own game, then despise him in strong faith and consider only freshly on God's word; for he will not bite at God's word for you, have no doubt about that. Although I respect that none of these poltergeists is ordained by God for punishment, but it is their own will of courage to frighten people in vain, because they no longer have the power to harm. For if he had power to harm, he would not show himself with much rumbling, but would execute his wickedness before you knew who had done it. But if a good spirit should come to you, it will not happen in this way, with much rumbling and such levity. Try this and show such faith, and you will see that such a spirit is not from God, and will depart. But if you do not believe, he will do well; for God's word is not there, which alone he fears.

55. the words of god, on which you should defy, are Luc. 16, 29. when Abraham said

to the rich man in hell, when he desired that Lazarus, who had died, should be sent to his living brethren from the world, and Abraham refused him, saying, "They have Moses and the prophets; let them hear the same." From which text it clearly follows that God does not want us to be taught by the dead, but to have held to His Scriptures. Therefore, as and where a spirit comes to you, do not ask whether it is evil or good; but only poke this word recently and contemptuously into its nose: Habent Mosen et prophetas; then it will soon feel what you mean. If he is good, he will love you all the better, because you will speak your word and the word of his God freely and cheerfully; if he is not good, as they all are who rumble, he will soon say goodbye. Item, the other word is Mosis, 5 Mos. 18, 9. 10. 11.He says, "Israel, when thou comest into the land which God giveth thee, see that thou learn not the abominations of the people which are now therein; lest there be found in thee any man that offereth his son or his daughter by fire, or any diviner, or any talebearer, or any spirit worshipper, or any witch, or any conjurer, or that asketh of diviners, or that worketh sorcery, or that asketh of the dead. Here you hear that it is a pagan abomination before God to ask of the dead or spirits, and strictly forbidden. On this word of Moses Abraham sees that he will not let Lazarum go to the living. So now you can say against these spirits: Non quaeras a mortuis, dicit Dominus: God says: You shall not inquire of the dead.

(56) God has so firmly held that there is no example, no story in Scripture, of the saints investigating the dead. Which is the third push, that you can say to the spirits: There is no example ever heard nor read in the Scriptures of such spirits and their nature; therefore it is to be despised and shunned as a devil's specter.

57 From this it is easy to see that Samuel's awakening was spooky, 1 Sam. 28, 12. For everything goes against this commandment of God; therefore it is not to be assumed that the right prophet Samuel was awakened.

318 D.io, W7-SS9. On the day of the three kings. W. xi, 439-441. 319

by the soothsayer there. But that the Scripture is silent there, and does not say whether Samuel is right or wrong, it does so because it demands of everyone that he should ever know that through Moses God has forbidden to search the dead; and he never revokes his word, says Job, and Balaam Deut. 23, 19. And how should the sorceress have power over the saints, who are kept in God's hands alone?

58. But if it be said, With this manner also shall purgatory be denied, I answer, If thou believest not purgatory, thou art not therefore a heretic; for there is nothing of it in the Scriptures; and it is better that thou shouldest not believe that which is without the Scriptures, than that thou shouldest leave that which is in the Scriptures. Let the pope and papists be angry here, as they will, who make Purgatory an article of faith, because it has brought the whole world's riches to them, and innumerable souls into hell, who have relied on it to redeem themselves with works. God has not commanded you from purgatory, but that you ask nothing of the dead, nor believe what they say; let him be more certain and true to you than all the angels, let alone the pope and his papists, who, since all their things are lies and deceit, also make little faith of your purgatory. But if you want to pray for the dead, I will not refuse you. I think that purgatory is not so mean as they make it, but very few souls enter it.*) But, as I said, it is without any danger for your soul, if you do not believe the purgatory. You are no more guilty of believing than what is written. But if Gregory, Augustine and other saints with their sayings, glosses or examples of purgatory are also brought up here, you have heard above how far the dear saints are to be followed and believed. Who will make us sure that they are not deceived or mistaken in this, as in other many things?
59. our faith should have a reason,

*As is known, Luther later firmly rejected purgatory and intercession for the dead. D. Red.

who is the word of God, and not sand or moss, which is the delusion or work of men. To this also Isaiah Cap. 8, 19. 20. agrees: "If they shall say unto you, Let us inquire of the diviners and of the sorcerers, which go about in their sorceries; shall ye answer, Shall not a people inquire of their God alone, neither of the living, nor of the dead, but of His law and testimony? If they will not do so, they shall never see the morning light" 2c. Behold, this also is a bright saying, urging and compelling, that one should search according to God's law and testimony all things that he desires to know; and he who does not do this shall be deprived of the morning light, which is undoubtedly Christ and the truth itself. And behold, since he had said that one should inquire of GOD, lest someone look into heaven and wait for a special thing from GOD, he shows where and from where we are to inquire of GOD, saying, "according to His law and testimony"; will not suffer to inquire even of GOD Himself, apart from the Scriptures, how much less will he suffer of others.

60. because Moses tells so many 5 Mos. 18, 10. 11., by which one investigates, namely eightfold, so we want to indicate the same here, who they are and with what they deal.*. The diviners, that is, those who tell of things to come, as, the stargazers and false prophets, by inspiration of the devil. Item, the diarists, that is, those who speak some days unfortunate, some days fortunate, to travel, to build, to marry, to clothe, to fight, and to all dealings. Item, the spirits, I don't know what else to call them, who conjure up the devil in a mirror, picture, stick, sword, glass, crystal, finger, nail, circle, rod and the like, and want to see secret treasures, stories and other things there. The witches, that is, the evil devil-whores, who steal milk, make weather, ride on goats and brooms, ride on cloaks, shoot people, paralyze, wither, torture the children in the cradle, charm the marital limbs and the like. Fifthly, the conjurers who bless cattle and people, the serpents, and the cows.

*) (g)

320 L. 10, 359-361. on the day of the three kings. W. n, 441-444. 321

They can charm, promise steel and iron, and see a lot of things, and make whizzes and signs. Sixth, the soothsayers, who have the devil behind their ears, and can tell people what is lost, and what they will do or do not do, as the Tartars and Gypsies use to do. Seventh, those who practice sorcery, who can give things a different shape, so that a cow or ox appears to be a man in reality, and force people to love and lust, and do the devil's bidding. Last also the dead, the walking spirits.

(61) Behold, Moses forgot nothing and filled up all the gaps where one wants to search and learn apart from God's word; so he rejected conceit and natural reason many times, especially Deut. 12:8: "Thou shalt not do that which seemeth thee right. And Prov. 3, 5: "Be not wise in thine eyes, and rely not on thine understanding." That we may see how God does not want us to follow either that which is in or that which is above our reason, but only His word; that indeed Isaiah says above, neither of the living nor of the dead, but only of God in His law is to be inquired into. So also St. Peter, 2 Ep. 1, 19, says: "We have a sure and certain word, and you do right to look on it as on a luminous lamp in a dark place, until the day comes and the morning star rises in your hearts." Does not St. Peter here agree finely with Isaiah about the word of God and morning light? And when St. Peter says that the word alone is a shining light in a dark place, does he not sufficiently show that there is darkness, which this word is not?

This digression has been necessary for us to answer the false spirits and the teachings of men and to keep the holy Scriptures pure. Now we come back to the text, and learn from these Magis to ask: "Where is the newborn King of the Jews?" Let Herod ask of the priests and scribes; we ask of the born King alone. Let the high schools ask: Where is Aristotle? where is the pope? where is natural reason? where is Bernard? where is Gregory? where are the Concilia? where are the Doctores? 2c.; we ask-

We are not content, nor are we satisfied: Where is Christ? and we are not content, nor are we satisfied, but we listen to the Scriptures that speak of him; we do not dispute how great and holy Jerusalem is, how high and mighty Rome is. We seek neither Jerusalem nor Rome, but the King Christ in his Scriptures. If we have them, we will leave Herod, priests and scribes with Jerusalem and Rome behind us and follow them until we find him.

Now here we see how the Scriptures and Christ have three kinds of disciples. The first are the priests and scribes, who know the Scriptures and teach them to everyone, and do not come there themselves. Is not this a great hardened hardness and contempt in the spiritually learned people? They hear and see that such great men of integrity come from such distant lands to seek Christ, and are told that a star from heaven testified to the birth; to this they themselves bear witness from the Scriptures. And because they are the priests and most learned, they should have been the very first to rush to Bethlehem with all joy and eagerness; indeed, if they had heard Christ born in the east, they should have run to him with body and soul, since all their hope and comfort was in Christ's future.

64 But they were afraid of Herod, who would certainly have killed them if they had confessed Christ with a word and wanted to accept him as their king; just as he killed Hyrcanus before for his sake and many things with him, and also had the innocent children killed because of him. So they forsook their Lord and King for fear of death, and remained under the tyrant Herod and the devil.

After that, since Christ did not show Himself anymore and did not break with worldly power, all this was put into contempt and oblivion, they thought that the magi were deceived; and so Christ grew up among them completely unknown, so that they did not know anymore where He came from, as it says in the Gospel of St. John, Cap. 1, 26. These are the disciples of Christ, who know the truth, but are not allowed to confess it or stand by it, therefore they are also lost, as Christ says Matth. 10, 32.

322 L10, 362-ZK4. On the day of the three kings. W. xi, 444-447. 323

33: "Whoever confesses me before men, him will I confess before my Father; whoever denies me before men, him will I deny before my Father."

The other disciples are Herod and his people, for Herod searches the Scriptures and also believes them and holds them to be true; he also believes that Christ is proclaimed in them and has now been born; otherwise he would have despised all this and would not have taken it so seriously. So it is certain that he believed that it was God's word in the Scriptures that had to be fulfilled, and God's work that was fulfilled in this birth of Christ. Nevertheless, he sets himself up to run headlong against God's word and work, knowingly and publicly, thinking he can turn around what God says and does, whether he already knows that God says and does. Therefore he searches and listens to the Scriptures and Christ with great diligence, but only to destroy and nullify everything, because he is afraid that what God says, who cannot lie, will be true. Is this not an unbelieving, foolish presumption? Who would think that such a presumption should fall into a human heart? And yet all the world is always full of them, and the chiefs and the best are in all places.

67 The third disciples are the devout magi, who leave their land, house, and possessions, and put all things aside, that they may come and find Christ. These are they who freely confess Christ and his truth; but Herod, who persecutes and destroys them, and yet is a servant of God, goes into the temple and does as other pious people do.

68. It would also like to move here, why the evangelist changes the words of the prophet and says: "And you Bethlehem in the Jewish country are by no means the smallest among the princes of Judah; for from you shall come to me the duke, who shall be a lord over my people Israel"; but the prophet says thus, Micah 5, 1.: "And you Bethlehem Ephratha are small among the thousands of Judah, from you shall come to me, who shall be a lord in Israel". How do the two rhyme: "Thou art not the least," as Matthew says, and, "Thou art little," as Micah says?

69. the other disparity, that Matthew is among the princes of Judah", Micah, "among the

Thousands of Judah" is easily compared. For the Hebrew word, alphe, means princes and thousands, so that the prophet may be interpreted by whoever wants to, to princes or to thousands; just as if I said in German: There comes a duke, someone may point to a prince or to an army; for duke in German means, when an army moves along, or an army ride, and the whole troop and also the head or the prince of the same troop; and what the troop does, wins or loses, one says: That has done the duke or the prince. Also the law of Moses has an order, that over the lousy man a prince was set, 2 Mos. 18, 21. that equally so much is valid, so one says "under the princes", or "under the thousands"; because the opinion is nevertheless, that he means many heaps, of which every one was a thousand and had his prince, into which the people was divided. And among the same princes or thousands in the family of Judah, he calls the city of Bethlehem small and little; as we might say, Among the cities of Saxony, Wittenberg is little. But it pleased the evangelist greatly to say "among the princes" rather than "among the thousands"; for there need not be a thousand men, but it is enough that there be a separate government, in which there may be a thousand men, and that there be always such an authority as rules over a thousand. So let every town be called a mayor or a parish, that is, a thousand or a parish, in which there may be about a thousand, and have an aluph, a ruler or mayor; which would be the same if we translate the evangelist and prophet thus: And thou Bethlehem art a small or common city among the churches or cities of Judah. It was also compared to the other cities, such as Hebron, Kiriath Sepher and the like, a small city at that time.

70 But that the prophet calls it Bethlehem Ephrathah, and the evangelist, Bethlehem in the land of Judah, is also one thing; for both of them have spoken it with certainty, and have well signified Bethlehem, that it is the city, which in time past was called Ephrathah, and now Bethlehem, situated in the land of Judah. On Christ Day

324 D. 10, 364-366. on the day of the three kings. W. Xl, 447-44p. 325

In the first Gospel we heard why it was called Ephrathah and Bethlehem: that it was a land rich in grain; also that Ephrathah, the wife of the patriarch Caleb, was lying there, perhaps confirming the name; for Bethlehem is called a house of bread, and Ephrathah fertile, that there had been a fruitful land and good food in it.

71 Thus also it is easily united that the prophet says: "a Lord in Israel", and the evangelist: "a duke, who is a Lord over my people Israel", without the evangelist expressing the rule, how it is useful and governs the people.

Seventy-two: But how shall they agree with one another, that the prophet shall call the city small, and the evangelist shall not call it small? they are altogether contrary to one another. It is not strong enough if we want to say that the books are falsified. There must be no other opinion than that the evangelist looks more at the spiritual greatness, which the prophet also indicates; as if he should say: You Bethlehem are indeed small before men, but in truth you are not the least before God; because the Lord of Israel is to come out of you. So, what the prophet meant and yet kept silent, the evangelist expressed and fulfilled. This figure and manner of speaking, that one is silent and yet indicates something, is also almost common in common speech; as when I say, Thou art my friend, but thou art with my enemies; that is much said, Thou art not the least of my enemies. Item: The beggars are poor, yet they have much money, that is, they are certainly not the poorest. Item: As St. Paul says in Romans 2:22: "You do not worship an idol, but you rob God of what is his," that is, you worship no little idol, just so that you do not worship idols.

(73) That is enough of this, for it is no fun to labor much in this, nor is it necessary for a righteous man who gives glory to God and does not doubt that everything is well and rightly set forth in Scripture, even if he does not know how to prove everything; it is useful for scholars to defend Scripture against blasphemers and false teachers. Therefore we come to the understanding and opinion of the

Scripture, which does not speak here of a bad common lord in Israel, as there were many before: it must be a special one before all others, whom the prophets proclaim and announce so highly. For the saying of Micah is as if there had not been a Lord in Israel before, because he says, "Out of Bethlehem shall come to me a Lord in Israel. It is as if he said, "I will give the people of Israel a lord, so that they will have a ruler of their own; until now the kings and princes have only been servants, and the people have not been their own. But this shall be a Lord, and the people shall be his own.

Therefore, the elders have always understood such sayings, that Christ must not only be man, but also God, and that His reign would have no end, and that He would not rule in the flesh, but spiritually. For no man, nay, no angel has a people that is his; only GOD is a HEHR in his own people, as David says Psalm 7, 9. "The HEHR is himself the judge." And Gideon, Judg. 8, 23, when he was asked by the people to be their lord, he said, "Neither I nor my children shall be your lords, but GOD shall be your LORD." Therefore also God said 1 Sam. 8, 7. when the people asked of Samuel a king, "They have not rejected thee, but me, that I should not reign over them." Not that it was a sin to have a king, which He gave them; but that they trusted more in human help and government than in God alone, which was a grave sin.

(75) Now if Christ was to be the Lord of the people as his own, his reign could not be temporal or physical, but must be over all the people, past, present, and to come; therefore he must be an eternal Lord. This must certainly only happen spiritually. But now God gives him his own dominion, he may not be pure man; for it is impossible for God to give his honor, his dominion, his property, his people to another who is not the right true God; as he says through Isaiah Cap. 42, 8: "I will not give my glory to another."

326 2. 10, 366-368. on the day of the holy three kings. W. XI. 449-452. 327

(76) Therefore, after these words in the prophet Micah, "And his going forth is from the beginning, from the days of the world," as if to say, "I proclaim the Lord who will come from Bethlehem, but he will not begin there; he has already been in the beginning and from the world, all days, so that no day, no beginning, can be called, since he has not already gone forth and has his being. Now nothing has ever been from the beginning and all the days of the world, but only the right natural God; so also the going out from the beginning does not have to have one alone; because going out points to something, from which it goes out. Thus, Micah commands that this Lord must be God's natural born son and the one true God with him before all creatures, forever.

Again, if he is to come from Bethlehem in time, he must be a true natural man. And this is the main part of the Christian faith; this is his own people and the true Israel, which recognizes him for such a Lord and lets him rule and work in them. But those who do not believe this, he is not their Lord and they are not Israel.

78 From this it is easy to conclude how Christ had to die and rise from the dead in order to reign eternally and spiritually; for since the saying here implies that he had to become a true, natural, physical man, it follows that he had to change this same physical life into a spiritual, invisible life; since it was not possible for him to reign physically as far and as long as the prophet there indicates.

79. and says again, "Therefore he will give them until the woman gives birth, and the rest of his brothers will turn to the children of Israel; and he will stand and feed in the power of God and in the majesty of the name of his God. And they shall turn unto him: for then shall he be magnified unto the end of the earth." From these words it is clear that Christ's kingdom was to be increased by preaching and suffering until the end of the world, of which he says here that he *) will preach and feed in the majesty of God's name;

*) he will preach in the victory of God's name 2c. (f g)

which indicates that he will have persecution because of his preaching. Therefore he also says that he will give the Jews a respite from their temporal nature and rule, until a new people is born. What a birth mother is the assembly of the apostles, which in the suffering of Christ was in the anguish of the birth of a new spiritual people, half of this Lord of Israel, as he himself proclaimed to them Joh. 16, 2.

Then Herod called the wise men secretly, and learned diligently of them when the star appeared. He directed them to Bethlehem and said, "Go and search diligently for the infant. And when ye find him, tell me again, that I also may come and worship him.

80 From this text it is clear that these magi find were neither kings nor princes, but bad honorable people, like the scholars and clergy. For Herod does not hold them in high esteem, but lets them travel to Bethlehem and wait for their business, telling them again as if they were his subjects; which he would not have done if they had been kings or great lords; he would have invited them to him, traveled with them, and held them in high esteem. For Herod, as all the histories write, was a splendid man, who knew how to keep people respectable and high in the worldly way, and wanted to be seen before the world. But now he calls them to him secretly, without all splendor and appearance, they must have been much lower than he was.

81 But why did he call them secretly? for the land was his, and he was mighty in all things. He did this because he knew that the Jews were enemies to him from the heart and would have liked to be rid of him; therefore he was afraid that if he called them publicly and the Jews realized this, they would come before him and instruct the Magos that they did not agree with him, so that the new king would remain before him.

But that he asks them about the time of the star, he does also out of the same concern, and had already decided with himself to kill the innocent children. For he thought thus: When the new king is born, the Jews will be glad and will keep him from me for a while.

328 L- io, 368-371. on the day of the three kings. W. xi, 4S2-4W. 329

I will hide him until he grows up, and then I will fall to him and throw him up and destroy me. Therefore I must come before them and cunningly find out the time of his birth; if he is then hidden from me, I will meet him among the heap when I have all the little children killed after that time, so that their concealment will not help them. But above this wise counsel, he is diligent that the new king may be revealed to him, and orders the Magi to tell him again; he poses quite spiritually and humbly, as if he also wanted to worship him.

If human wisdom would have helped, he would have acted skillfully enough by killing Christ. But it is true that Solomon says Proverbs 21:30: "Against God no wisdom nor counsel avails." And Psalm 33, 10: "God brings to naught the counsels of men, and hinders the thoughts of the nations." And Ps. 37, 32. 33.: "The wicked thinketh against the righteous, and seeketh how to slay him. But God laughs at him, and does not let him come into his hands." Herod must make such sayings true here without his thanks, and be an example of them to comfort us, that we are free and safe, fearing no one but God alone. If He is with us, neither cunning nor force can harm us.

When they had heard the king, they went. And, behold, the star, which they had seen in the east, went before them until it came, and stood over where the young child was. When they saw the star, they were greatly rejoiced.

84 He does not say that they have promised the king; but they have heard him say that he desires them to tell him again. But yet from the following answer, which they received in their sleep, it seems that they were willing to come to Herod again, in their simple mind that they did not know his wickedness and proposal and thought him a bad right man. From this we learn that the saints may well be deceived and misled by the pretty pretenses and glitter of the unbelieving saints, that they consider good what is not good; but at last they do not remain in it, they must rather come down from heaven.

to be taught and redeemed. Also the "hearing" may be said by the evangelist, that they heard the writing of the prophet from him, how the new king should be in Bethlehem, which they had asked for and all their desire was to hear.

This is an example of how the enemies of Christ are also useful at times and teach others rightly, just as Caiphas teaches rightly in John 11:50 that it is necessary for a man to die for the people, and Balaam speaks many beautiful sayings about Christ in Numbers 24, although they sometimes do this ignorantly without their thanks. So Christ teaches Matth. 23, 2. 3. the people, that they should hear and follow the scribes and special men, when they sat on the chair of Moses and taught, but forbade that they should not do according to their works. So these magi did right and gave us a good example, that they heard Herod; but not for Herod's sake, nor as said by him, but for the Scripture which he tells them, which they followed, and not Herod's works. Hence comes the good doctrine that one should hear the evil bishops and priests as well as the pious ones, and judge not by their lives but by the doctrine; but that the doctrine be all Scripture and not man's hand. For as the doctrine of the Scriptures is to be heard, if it be spoken by Herod, and be vain in murder: so again the doctrine of men is not to be heard, if it be spoken by St. Peter, Paul, or angels, and slag *) and perform vain miraculous signs.

(86) It is also said above how the saints often err and err in human doctrines and works. Therefore, God does not want us to look at their example, but at His Scriptures. For which reason he decrees that the saints often present human doctrines and works. Again, He causes the unholy to often teach the clear and pure Scriptures, so that He may keep us safe from both of them: on the left hand, in the evil life of the unholy; on the right hand, in the beautiful glorious life of the holy. For where you are not

*) slags, that is, hails. D. Red.

330 L . 10, 371-373. On the day of the holy three kings. W. LI, 455-457. 331

If you look at the Scriptures alone, the life of the saints is ten times more harmful, dangerous and annoying than that of the unholy, because they commit wicked, gross sins that are easy to recognize and avoid; but the saints lead subtle and beautiful appearances in the teachings of men, which would also deceive the elect, as Christ says Matth. 24:24.

(87) Now in the saints this kind of trouble is against the main thing, faith and its doctrine; but gross sins do not fight against faith or its doctrine. Though they fall from it, they do not storm against it: but the doctrines of men are vain storms against the faith and its doctrine; for they make a man forsake himself and his works; whereas Christ preserveth the saints in the midst of the doctrines and works of men; even as he preserved the three men, Hananiah, Azariah, Mishael, in Babylon in the midst of the fiery furnace. Therefore the lives of the saints are not to be followed as an example, but are to be avoided as miraculous signs, which are only to be praised and glorified; for he does not want to do miraculous signs to anyone in the fiery furnace; nor does he want to make a Bernard, Franciscus, Gregory, Benedictus or Augustine out of anyone.

88. The evangelist has seen that he silences Herod's name and says: "They have heard the king", calling him by the name of his honor and authority; just as John Cap. 11, 51. says that Caiphas did his prophecy not because he was called Caiphas, but because he was chief priest. Royal and priestly office are good and from God, although evil people use them badly; just as gold and silver are good and all creatures, and yet they may be used well or badly. So God needs Herod in the place where he may be used and where he is God's creature, and gives him to the Magi to use in the same place. Therefore they did not look at Herod nor listen to him, but to the king. For they cared not that he was evil in himself: they caught that in him which was of God, and good; even as the little bee sucketh honey out of the flower, and leaveth the spoil.

gift of the spiders. They heard him in that he commanded them to go to Bethlehem, and to inquire diligently after the child which the prophet preached, which he also had not of himself, but of the priests; but his evil counsel and manner, or his evil life, they would not or could not know. So we also should learn to hate the vices of men, yet love man, that we may separate honey and poison from one another.

(89) It is also stated here that this star must not have been as high as the others in heaven, but must have hovered close above them in the air; otherwise it would not have been possible for them to know whether it was above Jerusalem or Bethlehem. For the stars in the heavens, as astronomers and experience evidently show, because of their height, are not easy to tell over which city they actually stand. Sintemal two cities, which lie ten or more miles from each other, both think, the star stands above it. In addition one cannot recognize the same course with the face, although they run more briskly than no moment or lightning runs. But this star they have actually not see running, but in front of them go slowly, after they have walked or ridden. A star in the sky runs in an instant much further, as ten journeys are from Jerusalem to Bethlehem; because they run all day and night once around the earth and the sky. In the same way, all the stars go from the point of departure to the point of descent, and again from the point of descent to the point of departure.

90. But this star, because it goes from Jerusalem to Bethlehem with them, it went from midnight to noon; so that it was clearly found to be of a different kind, course and place than the stars in the sky. And it was not an attached star, as the astronomers call the stars; but a free star, which might have risen and fallen, moved in all places *). But so that the stargazers once the mouth is shut, that not the star had something special power in

*) wenken, that is, to waver, to deviate. D. Red.

332 D. 10, 373-375. on the day of the three kings. W. XI, 457-460. 333

Christ's birth and life. Nor may he have been so great as those above in heaven; though he appeared greater for his nearness. Recently, he has been a servant of Christ, and has had no dominion or power over Christ's birth.

91 But it is strange that the star should appear to them first of all, when they have no need of it, and now know the city where the child is; and before it was hid, when it was needful, and they knew not the city. But this was done to strengthen their faith by two testimonies; as it is written in the law of Moses that all things shall consist in two or three witnesses speaking. So these magi first heard the writing of the prophet at Jerusalem, as a witness of Christ's birth; so now the star agrees with him as the other witness, and also the same birth shows that they are now sure of their cause. The prophet says no further than Christ in Bethlehem; so the star goes no further than the child is in Bethlehem and remains above him; this has pleased them.

And they went into the house, and found the young child with Mary his mother, and fell down, and worshipped him, and opened their treasures, and gave him gold, and frankincense, and myrrh.

(92) It is diligently prevented that these magi have not found Christ by themselves, not by men, but only by the scripture of the prophet and star from heaven; so that all natural art, all men's reason, all light apart from the Spirit and grace, which boasts and misses to teach and rightly lead the truth, as now the blind people in the high schools pretend and are said above. It is finally decided here that Christ, the salvific truth, cannot be taught nor found by human teaching or help; but Scripture and divine light alone must show Him, as He says Matt. 16:17: "Blessed art thou, Simon Bar Jonah: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." In this Christ also clearly rejects flesh and blood with his revelation that

If there is no natural light, no human being and no human intellect, as it certainly cannot show Christ, then it must certainly be darkness. The high schools, the devil's schools, are still raging, and not only praise the natural light, but also set it up as good, useful and necessary to recognize the Christian truth; so that it will ever become clear how no one but the devil himself invented the high schools to destroy and obscure the Christian truth, as has also happened, unfortunately and sadly. Item, so he also says Joh. 6, 44: "No one comes to me, my Father draws him". With this, all presumption of one's own and human reason is condemned, as it cannot lead rightly, and all who follow it must err. God is so diligent and strong that He resists natural arrogance in all places and wants us to recognize ourselves as blind men, to despair of our light, to give Him our hand alone, and to let Him lead us along paths that reason cannot recognize or follow.

Now here these magi teach us the right faith. After hearing the sermon and the word from the prophet, they have not been lazy nor slow to believe; and behold their offense and hindrance. First they make a mistake and come to Jerusalem, the capital city, and do not find it; the star has also disappeared. Let us not think that they thought, or if human reason alone had been there, they would have thought thus: O woe, we have traveled so far in vain, the star has deceived us, it has been a spook. If a king had been born, he would have been found cheaply in the capital and lie in the royal hall. But now we come, the star disappears, and find no one who knows anything about him; we strangers shall be the first to say about him in his own country and royal city. Ei, it will be all wrong.

94 They are afraid of it, his own people do not like to hear it and send us out of the royal city to a poor place; who knows what we will find? They also make themselves so cold and strange that no one goes with us and shows us the child;

334 L . 10, 375-377. On the day of the holy three kings. W. XI, 460-463. 335

They themselves do not believe that a king is born to them, and we come along and want to find one. O how wild and desolate it all still looks at a king's birth. If a young dog had been born, he would have cried out a little. Here a king is supposed to be born and everything is so quiet. Shouldn't the people sing and jump, light and light lamps, and decorate all the streets with lilies and roses? O of the poor king whom we seek! O we fools, who have thus let ourselves be fooled and fooled 2c.

95 Without doubt, they are also still part flesh and blood and not without such or such thoughts and ideas, have suffered a good strong fight in their faith. For natural reason would not have existed in any way here, it would have quickly mooed *) and puffed itself up, if the king had not been found, as it thought to find him, and would have said: The devil has led me here; what kind of king should be born here, since all things are so quiet and miserable? Our shepherd has more crying when a child is born to him; and a cow when she calves is better known than this king.

Behold, this is what reason and nature always do, that it follows no further than it feels; if it feels nothing, then it may immediately deny God and say, as Ps. 14:1 said of it: "God is not here," the devil must be here. This is the light of the high schools that is supposed to lead them to GOD; yes, into abyss of hell. It may not be natural light and grace light friend. Nature wants to feel and be certain before it believes: grace wants to believe before it feels. Therefore nature goes no further than into its light. Grace steps happily out into the darkness, follows the mere word and scripture, let it appear otherwise or so; let nature think it true or false, so it holds fast to the word.

(97) Behold, for the sake of strife and battle, that the dear Magi have taken the saying of the prophet and followed it into such a wildly unshapely appearance of a royal birth, God has comforted them and strengthened them by the star that goes before them,

*Meowed, that is, expressed unwillingly. D. Red.

and was much friendlier to them than the first time. Now they see him from close by and he is their escort, they are sure of everything, they are not allowed to ask any questions; at the first time he was far away from them and they were still uncertain where they would find the king.

Thus it always happens in the Christian man that God becomes so warmly sweet to him after the temptation he endures, and is so closely and clearly recognized that the man not only forgets his fear and temptation, but also gains desire and love for more temptation, and becomes stronger for it, so that he is no longer so easily annoyed by the shapeless, unsightly life and nature of Christ. For he has now tasted and felt that this is the way it must be: whoever wants to find Christ, it is as if he should find nothing but shame.

Just as the magi should have been ashamed if they had been absent and said, as perhaps they also secretly said in their hearts: Well, how well we have started, dear, travel more some other time and look for new kings! That is, I mean, quite led on a monkey's tail, as Frau Putze, nature, is wont to do in all divine words and works. For the fact that these Magi were in such distress and were quite melancholy, since it felt so desolate, can be seen from the fact that they became so heartily happy when they saw the star. The joy shows how they did not carry a little shock and displeasure in their hearts and how they were highly challenged with unbelief. For there was cause enough to look at the nature. Therefore Christ probably says Matth. 11, 6: "Blessed is he who does not take offense at me." Yes, indeed, blessed; but it is hard and close; for the appearance is nothing at all that Christ should be there.

Now that the magi have come out of their temptation and are themselves born again with great joy, they are now strong and are no longer angry with Christ; they have survived the tragedy. Therefore, if they go into a poor house, they find a poor young woman with a poor child, and there is once so unlike a king that even her servant is more honest and

336 D. 10, 377-380. on the day of the three kings. W. XI, 463-4SS. 337

But in great, strong, full faith, they put out of their sight and sight everything that nature, with its conceit, would like to attract and move; they follow the saying of the prophet and the testimony of the star simple-mindedly, and considering him a king, they fall down, worship him and give to him. O how mighty faith has this been, how many things has he despised that would have moved nature. How many will have been there who thought: Oh, how these are the greatest fools, who worship such a poor child; they must certainly be enchanted to make a king out of it.

Now here lies the core of the Gospel, in which it teaches us the nature and quality of faith, that it is argumentum non apparentium (a certain confidence of that which is not seen). He hangs only on the mere words of God, and judges himself by the things which he does not see, for in the same word alone he sees many things which appeal to him, as if they were nothing and in vain, which the word tells him; and just as nature is called to go on the monkey's tail and jumps back, so he takes the right way and gets through, lets nature be wise and prudent, remains its fool and Thor, and so he comes to Christ and finds him. There then goes the saying of Paul 1 Cor. 1, 25: "The fools of God are wiser than all men; and the unwise of God are stronger than all men." For feeling and believing are not related to each other.

102. Now the fact that they gave the three gifts and worshipped him is not to be understood that each of them gave a special gift; but, as was said above, it was a common gift from the goods of their land, so that they might have known him as a king. Nor was the worship done as one worships God, for they have not yet, I think, recognized him as a god: but as it is used in the Scriptures to worship kings and great men, which was nothing else than to fall at the feet, to honor, as one now bows the knee; and it is done without speech of the mouth, only with gestures of the body.

103 But as they did with Mary and Joseph

I will leave the idle to ponder. The languages of the countries of the east are not so distant and foreign from the Hebrew language that they can easily understand one another. For as they spake unto Herod, and to the priests and citizens of Jerusalem, so spake they unto Mary and Joseph. And even if they had another language, yet the Jewish country people were busy and well known on the Red Sea, so that both languages will always have been known in both countries; just as in the German lands the Welsh are found, and in the French lands the Germans. Now the whole Red Sea is on one side vainly richly Arabic, since these Magi are Herkommen.

And God commanded them in a dream that they should not turn again to Herod; and they went by another way into their own land again.

Here it is evident that those who believe in God are kept in special protection by Him. For he has such exact regard for these Magos that he also takes care of their journey home and teaches them about it in their sleep.

(105) And why did he not let her come to Herod again, when he might have protected the child from all the world, if Herod had known and found it? This happened so that we should learn not to tempt God. What one can accomplish by means of the creature, one should not despise and say: Yes, I will believe God, it will be well; as if you did not want to work, and say: I will believe God, it will nevertheless grow well what should grow there. What would the creatures do if you did not need them? Genesis 1. He created and ordained all creatures with their works, and how man should use them and work, he will never revoke, or make his own for you.

(106) So you may ask: How can I believe and yet not try God, since you praise and preach vain faith and cannot shout it high enough? I answer: No sooner and no further shall you believe that you have God's word; for the essence and nature of the

ZZ8 2. 10, 380-382. on the day of the holy three kings. W. XI, 466-168. ZZ9

Faith is to build and rely on the Word of God. And where there is no word of God, there may and shall be no faith. Is this not clear and certain enough? That is why the words of God in Scripture are called testaments, testimonia, pacta, foedera (testimonies, contracts, covenants), so that they demand faith; he has never demanded faith in any of his works without a word.

107. but again he confirmed his words with works and miraculous signs, so that people would believe the words; so that Christ also says Joh. 10, 38: "If you will not believe me, believe the works. Wherefore if thou hast not the word of God, thou shalt always continue, and use thy strength, thy goods, thy friends, and all that God hath given thee, and so abide in the order appointed in Genesis 1. For he hath not given thee in vain, neither shall he make wine water, nor bread stones, for thy sake: but as he hath created each, so shalt thou leave it, and use it, until he compel thee by words or works to use it otherwise.

(108) But when the hour and place come that the creature is no longer able to help, and all your ability is too short, behold, the word of God comes immediately. For he has commanded us to consider him a god, that is, to give all good things to him. The saying and the word, although it is always valid, but in times of need, when nothing more can help, it is first recognized and used. Of this he says Ps. 50:15: "Call upon me in the time of thy trouble, and I will help thee, and thou shalt praise me." From this it is clear that one cannot tempt God in times of need; for all His words and promises apply to the time of need, when no one but He alone can help. Thus we read in Matth. 4, 7, when the devil challenged Christ to come down from the temple, "No," he said, "it is written, 'You shall not tempt God,'" as if to say, "I can descend the stairs, but it is not necessary to seek miraculous signs. Again, we read in the legends of the ancient fathers that two brothers were walking, and the one died of hunger for the sake of God, that is, he went down into the

Hell, because they came among wicked men, who gave them to eat, and the one refused, saying, He would not take bread of men, but waited from heaven for his food; but the other took and ate, and remained alive. What did the fool do but despise God's order in the creatures and tempt him? Let men be as wicked as they will, yet they are God's creatures, as well as the thistle and the thorn; if a thorn serves thee to prick a sward with it, or else for what purpose, wouldst thou not therefore regard it as a wicked prickly bush? So we read that Abraham and Isaac also gave up their own wives and let them be taken, so that they would not tempt God, let go what they could, did what they could; therefore God also kept them, so that neither they nor their wives would be harmed, indeed, He punished great kings because of it. From this it is clear enough how God's temptation was a mere wantonness and wickedness, done against God, except in time of need.

(109) In addition to trying, there is another trying, even in times of need, which is almost punished among the people of Israel and, unfortunately, is common to the former trying; it is contrary to the former. For that trying happens before one has God's word; this happens after one has God's word, namely, thus: If one knows that God has promised help in all distress, and one is not content with that, but goes on, and does not want to wait or wait for the same promise, agrees and sets the goal, place, time and way of his help; if it does not come as we want and desire, then faith is over. There faith is too long, here it is too short; there it is too early, here it is too late. On both sides they fall from the word. Those have faith without word, that does not count; these have word without faith, that does not help. The remedy is fine and blessed, both word and faith joined together in one, as God and man in One Christ is One Person.

(110) Now he who merely clings to the word, and trusts and waits for it, not doubting that what the word says will surely come, does not set a goal for it, does not agree with it.

340 L. 10, 382-384. on the day of the three kings. W. LI, 468-474. 341

He does not choose a time, a measure, or a way, but gives freely to God in His will and good pleasure to do His word when, how, where, and through whom He wills: this is a freely righteous faith that does not tempt nor tempt God.

Therefore, learn what it is to try God; it is easy to recognize; it is certainly an affliction of right faith. To faith belongs first of all God's word, as the foundation and rock of faith. Therefore, God's trying must be nothing else than dealing with God without His word, that is: if one believes, in that He has not commanded to believe and has not set a word; or if one does not believe, in that He has commanded to believe and has set His word. Now he hath not commanded that thou shouldest believe, that he will feed thee, when thou hast food for thee, or canst well find it without miraculous signs; but where thou canst not find it, he hath commanded that thou shouldest surely believe, that he will not leave thee. But thou shalt not set him a time nor a measure: for he will be free, how cheaply, and yet will not leave thee, how divinely; what more wilt thou have?

The same happened here with Christ. God might well have kept him from Herod's power. But because the matter could be helped without the public necessity of miraculous signs, he used the creature as an example, and led the Magi home by another way. For it would have cost wonders without need, if they would have come to Herod again, and would have named the house to him, where the child was found inside. But it also has its meaning, of which further is to be said.

II. of the spiritual meaning of this gospel.

The bodily birth of Christ means everywhere his spiritual birth, as he is born in us and we in him, of which St. Paul says Gal. 4:19: "Dear children, I give birth to you again, until Christ is prepared in you. Now for such a birth two things are necessary, God's Word and faith, in both of which the spiritual birth of Christ is accomplished. Therefore this gospel shows

Spiritually no more, for what is the nature of the divine word and of faith; also how it goes with those who are born that way; what the faith has for contestation and strife.

First: That Herod, the stranger, reigns in the people of God, God has shown what kind of regiment they led inwardly in their souls. They had rejected God, so that he no longer ruled in them by faith: they had become a vain Pharisaic, Sadducian, glib and biased people, who made themselves pious and blessed with the teachings of men and outward works; there was no faith, as the whole Gospel and life of Christ prove. Just as they, unbelieving in spirit, had set up a Herod in Christ's place, so they had to suffer a Herod in the flesh instead of the natural royal tribe of David, so that in both places Herod's rule would be the same. For in the Greek language heroes are called the great men, of great clamor and deeds, as there were Hercules, Hector, Achilles and the like, which in German we call giants, or in Saxon, Kerl; hence comes the name Carolus, which is as much valid with us as, Heros or Herodes with the Greeks. For Herod comes from Heros, and is called giant, gigantic, a Dieterich of Bern, or Hildebrand, or Roland, or whatever else one wants to call the same great murderers and people-eaters, who were also before the Flood; and Moses calls them Niphlim in Hebrew, Gen. 6:4, that is, as those who fall, because they attack other people and oppress them by force; and the people of Israel also slew many of them in the Promised Land, whose names were Enak, Rephaim, Emim. Enak means a golden chain; therefore they are called Enakim, Deut. 2:11, because they were nobles in the land and wore golden chains. Rephaim is the name of the saviors, because such people were considered to have saved the land and the people. Emim means the abominable, the fearful; therefore they were afraid of them.

(115) So Herods have always been, but called differently and differently; so also before the last day Herods must be invented, which Christ will associate with his future.

342 8. 10, 384-386. on the day of the holy three kings. W. XI, 474-^77, 343

erase. They are now called pope, cardinal, bishop, priests, monks, the spiritual lords and holy fathers, who have to suffer the great injustice of being called shepherds of Christ's sheep, when in truth they are ravening wolves who devour Christ's people in body, goods and soul. They are the last and mightiest of men, giants, devourers of men and Herods, whom no one but Christ alone shall destroy from heaven.

Now Christ and Herod are quite unlike and completely opposed to each other. For Christ's character is not one of great things and great deeds, nor is there a giant or a man's work; but he is humble, that man thinks nothing of himself, that he is despised, and that he alone lets God be and do all things and have the name. Again, Herod's thing is to do great things, to be able to do everything, and to have the cry as if he were the one who had nothing wrong with him.

Because the Jews were inwardly right Herods, who thought much of themselves, of their works, and of a great reputation for the sake of their apparent life, that Christ's nature was of no value to them; therefore God also sent them a king Herod, who dealt with them in the flesh as they dealt with the souls in the spirit. They rejected Christ and God's nature, so he rejected their royal blood; and because he did not rule in their souls, he did not let their flesh and blood rule over their bodies and goods; and as they killed and oppressed the people spiritually with their regiment and doctrine of men, so he let them be killed, oppressed and martyred bodily by Herod. And so the bodily Herod was a punishment and sign of their spiritual Herod.

Just as in all sins one feels and hates the punishment, but loves the sin and does not feel it, so it happened to the Jews. They felt the physical Herod well and were hostile to him, but the spiritual Herod, their unbelieving, spiritual tyranny, they thought was delicious and good, presumed to earn much before God through their Pharisaic and sectarian nature in the doctrine of men and works of the law, and did not see that they deserved Herod's reign, which they could not get rid of, as they would have liked.

and also thought themselves "worthy" of their great, spiritual, holy being.

(119) So now we also feel our Herod almost well, that he is oppressing us and choking us in body and goods; but because we are not pure Christians and do not let Christ be our king in pure free faith, but let the spiritual being that now reigns and our own works please us, we cannot get rid of him, and there is no hope. We must let ourselves be devoured and corrupted; nothing can help it; it must be our physical and spiritual Herod at the same time.

120 Let this then be set as the first reason, that Herod means a regiment: not an evil regiment, as the worldly lords rule; for Herod himself was also a worldly lord, therefore his regiment must not mean a worldly and self, but a different and spiritual regiment. In the same way, the government must not govern physical people and goods, but spiritual people and goods, that is, consciences and the things that belong to salvation, such as good works, good life, doctrine and sacrament, and God's word.

121 Furthermore, this same spiritual rule cannot be ruled in more than two ways: once blessedly, when Christ alone rules in the right faith and the faithful gospel; on the other hand, corruptly, when a man rules here with works and the doctrine of men. Just as the people of Israel were once ruled by natural blood and their own kings, and at other times by Herod, a foreign king. Therefore Herod may mean nothing else than such a spiritual regime, which rules the people not by faith and gospel, but by works and the doctrine of men; and yet has the name and appearance as if it leads to heaven and teaches the people right, when it is nothing else but the lead and wide road to hell. Summa Summarum, Herod is the pope with his spiritual regiment. For there one sees no faith, no gospel, but only human doctrine and works, and yet has quite a great Herodian power and clamor. The consciences want to and may be led, fed and preserved by God's word alone; so leads and feeds the conscience.

344 L. 10, 386-389. on the day of the holy three kings. W. XI, 477-480. 345

He has them alone with his own snot and slobber, with indulgences, with orders, with keeping masses, with prayers, with fasting and the like; and in this he is a mighty giant, Roland and fellow.

For they say that the Christian church is preserved by the regiment, otherwise it would sink, where only faith and Christ should rule. That is why the peasants say: Kunz Hildebrand, the great whale, carries the world on his tail, that is, if the pope would act with his regiment, God would be much too weak, the world apple would certainly fall out of his hand, neither faith nor gospel would help. But now the pope comes to his aid, and lays the foundation for him, as many plates, caps, ropes, wooden shoes, bishops' and cardinals' hats, the sound of organs and the smoke of incense, the sound of bells and shooting lights, the noise in the churches and the currents in the bellies, especially those who fast and do not eat milk, eggs, meat and the like, in which the pope's holiness stands: then everything will be preserved. And since the pope is for, if such a spiritual, orderly, holy regiment would be done, where would the world stay? So we have what Herod and Christ are: two spiritual regiments, one unbelieving, the other believing.

Now, what is the star? It is nothing else but the new light, the sermon and gospel, preached orally and publicly. Christ has two testimonies of his birth and regiment: one is the writing or word, written in the letters; the other is the voice or words proclaimed by the mouth. The same word is also called by St. Paul 2 Cor. 4, 6. and St. Peter 2 Ep. 1, 19. a light and lucern.

Now the Scripture is not understood sooner than the light rises; for by the gospel the prophets are opened: therefore the star must rise first, and be seen. For in the New Testament the preaching is to be done orally, with a living voice, publicly, and to bring forth into speech and hearing that which was before hidden in letters and secretly in sight. Since the New Testament is nothing other than a revelation of the Old Testament, as Revelation 5:9 testifies, where the Lamb of God raised up the

Book with the seven seals. We also see in the apostles how all their preaching was nothing else than bringing forth the Scriptures and building on them. Therefore Christ himself did not write his teaching, as Moses did his; but did it orally, commanded it to be done orally, and gave no command to write. The apostles also wrote little, not all of them, but only Peter, Paul, John, and Matthew; of the other apostles we have nothing; for James and Jude, whom many think, are not the apostles' writing; nor do those who wrote do more than point us to the old Scriptures; as the angel brought the shepherds to the manger and swaddling clothes, and the star brought these magi to Bethlehem.

Therefore it is not at all New Testament to write books of Christian doctrine; but there should be good, learned, spiritual, diligent preachers without books in all places, who draw the living word from the old Scriptures and without ceasing preach it to the people, as the apostles did; for before they wrote, they had first preached and converted the people with the bodily voice; which also was their proper apostolic and New Testament work. This is also the right star that shows Christ's birth, and the angelic message that says about the swaddling clothes and the manger.

(126) The fact that it was necessary to write books is already a great abomination and an infirmity of spirit, that it was forced by necessity and is not the way of the New Testament. For since instead of the pious preachers there were heretics, false teachers and various errors, who gave the sheep of Christ poison for pasture, one had to try the last thing that could be done and was necessary, so that some sheep might be saved from the wolves; Then they began to write, and yet by writing, as much as it was possible, to lead the sheep of Christ into the Scriptures, and thus to procure that the sheep might feed themselves, and be preserved from the wolves, where their shepherds would not feed, or become wolves.

This is why St. Lucas also speaks in his preface, Luc. 1, 1. that he was moved to be

346 D. 10, 389-391. on the day of the three kings. W. LI, 480-482. 347

He was not willing to write the Gospel for the sake of some who had presumed to write the history of Christ; no doubt he saw how they did not handle it properly. In the same way, all of St. Paul's epistles are to the effect that he only preserved what he had taught before, and will no doubt have preached much more abundantly than he wrote. And if he would wish, there would be nothing better to wish than that all books would be destroyed, and that nothing would remain with all the world, first with the Christians, but the pure and true Scriptures or Bible. There is more than left in it all kinds of art and doctrine that are useful and necessary for a man to know; but wishing is now in vain, if God would that there were good books besides the Scriptures.

Now this is enough for this time, that this star is the bodily preaching and the light revelation of Christ, as he is hidden and promised in the Scriptures. Therefore, whoever sees the star will surely recognize the King of the Jews, the newborn Christ. For the gospel teaches nothing else but Christ; so also the Scriptures have nothing else but Christ. But he that knoweth not Christ may hear the gospel, or have the book in his hands, but he hath not yet his understanding. For to have the gospel without understanding is not to have the gospel; and to have the Scriptures without the knowledge of Christ is not to have the Scriptures, and is nothing else than to have this star shining, and yet not to see it.

129] So it is with these Herodians, and with them that were at Jerusalem: the star is over their land, and over their head, but they see it not. So when the gospel went out to the Jewish people, as Isaiah says in the epistle, they let it shine, and yet did not recognize it; of which St. Paul says 2 Cor. 4:3, 4: "If therefore our gospel be hid, it is hid in them that perish; in whom the god of this world," that is, the devil, "hath blinded the minds of them that believe not, lest the illumination of the gospel should shine unto them from the brightness of Christ." From this it is evident that unbelief alone is the cause of blindness, which does not see the gospel, although it shines and is preached without ceasing. For it is impossible

It is not that Christ and his gospel are known by reason, but only faith is the knowledge here. And seeing the star means the same faith.

130 And these Magi signify and are themselves the first part of the Gentiles, converted to the faith by the gospel. For the Gentiles were Magi, that is, natural men who lived according to reason, and did not have the law and the prophets as the Jews; but only walked according to nature, without divine laws and words. Just as the natural masters, like these magi, commonly go overboard and make sorcery and blessing out of the natural art, as was said above, so also nature, where it goes alone and is not helped by God's teachings, certainly goes the wrong way and comes out of itself in pure error and blindness, becomes a real sorceress and full of all kinds of superstition.

Thus St. Paul says Rom. 2, 14, that the Gentiles, because God's law is not given to them, still have natural consciences, and naturally do the works of the law, which they find written in their hearts. But as they have been far from the law and without God's law, so they also find themselves much closer and sooner to faith than the Jews. For this reason: the Jews had the law, relied on it, and thought they were doing enough for it by works; therefore they despised the gospel, as if they were not allowed to do it and it was a false thing, because it rejects the works in which they pride themselves, *) and only praises faith. The Gentiles had no cause for such puffing up, because they were without law; therefore they easily fell to the gospel, recognizing its benefits and their need.

132. That the magi come to Jerusalem and ask for the new king is nothing else than that the Gentiles, enlightened by the gospel, come to the Christian church and seek Christ. For Jerusalem is a figure and beginning of the Christian church, in which God's people are gathered together, and

*) to splurge, that is, to throb noisily. D. Red.

348 L. 10, 391-393. on the day of the holy three kings. W. XI, 482-485. 349

means in German as much as a face of peace; therefore that in the Christian church peace is seen, that is, a good conscience and peaceful confidence of heart have all who are in the Christian church and are true Christians, from the forgiveness of sin by God's grace.

133. Now in this peaceful place Herod, the man-eater, reigns and will reign forever; for all men and teachers of works have the plague in them, that by their nature they deceive, corrupt and destroy the right Jerusalem, singing the good consciences and pious simple hearts, teaching them to build on works and themselves; So that faith perishes, peace and a good conscience are corrupted, and a Herodian regime remains, which is of great appearance, clamor and works, and yet beside this is faithless and groundless. This is also the intention of the evangelist's text, when he says how Christ is born and sought in the very times of Herod, in the very city of his regiment. For the evangelical truth has all its disputes with the Herodian holiness, and as often as it comes, it finds Herodians who rule the people with human doctrines and works; and it comes only to condemn them, and to teach only God's grace for the works, only faith for the law, and to deliver the people of God at Jerusalem from the Herodian regime.

When Herod hears this, he is terrified and all Jerusalem with him. Why is this? Herod fears another, the right king, and wants to be king by force alone. This was fulfilled when, through the gospel, the Gentiles began to praise Christ and the faith against works and the doctrine of men. Then the Jews were angry and realized that if this were to happen, their things would be taken for nothing and their seemingly great nature in works and teachings would be put to shame; they did not like this and began to rage, as all the stories of the apostles show. For with this their authority, honor, power and wealth were about to take a great blow, all of which they had received in excess from such Herodian clergy rule.

For the doctrine of works and the doctrine of men always carry great money and goods. Again, GOt

The doctrine and work of Christ bring the cross, poverty, shame and all kinds of misfortune, which Herodian holiness does not like. Thus it always happens that those who have imprisoned and oppressed the poor people with erroneous consciences and human doctrines do not like to hear that the poor wretched consciences have received right understanding and instruction and seek the pure and honest word of God and faith, and say much that they want to have a new king and have seen his star; for with this the pope, bishop and the holy fathers and spiritual lords would not be able to fatten their bellies so well.

136 Therefore it is not at all convenient or advantageous for their Herodian regiment that the magi, the unlearned, the laymen, who are not supposed to know anything, begin to talk about the light of the gospel and ask about another being in the middle of Jerusalem, regardless of their spiritual splendor. This must have frightened Herod and his servants, for it would have been his bag and his belly. Yes, it frightens the whole of Jerusalem; for even many pious people, though they are hostile to the Herodian rule and would that it were not so, fear that the truth will be brought out at an inopportune time, that thereby a riot and confusion will arise in the world, that thereby the authorities will be touched, and yet perhaps not be overcome without great trouble. Therefore, they consider that it would be better to restrain the truth for a while, or to stir it up in such a way that Herod would not be frightened nor aroused to do greater harm.

137 But the magi do not ask about his terror or anger, they freely tell Jerusalem about the star and the new king, they do not care that the sky will fall. For one must neither confess nor deny the gospel for anyone's sake; it is God's word, which Herod shall yield to and follow: but if he rage, let him rage; Christ shall remain before him.

138 But now behold, Herod, first of all, thinking to get behind the new king not by force but by cunning, gathers all the scholars and diligently searches the Scriptures as if he would like to know the truth. And yet his opinion is that not the

350 L. 10, 3S3-398. on the day of the holy three kings. W. XI, 485-488. 351

Scripture, but his will and sense shall be rightly kept and accomplished. Here we come to the right virtue of Herodis: here we will see the pope and his own rightly painted.

But lest anyone think me contemptuous of the pope, and compare the clergy and its government so contemptuously to Herod, I hereby decree that I will do so in accordance with my Christian duty and the loyalty I owe to everyone, which my conscience compels me to render. I do not force anyone to believe me. If there is not truth and experience even all that I say, then punish me for lying, whoever will; I will do my brotherly duty enough and be excused before God. If anyone despises my faithful warning, let him answer for himself; I will have told him that Christ and his teaching may not yet suffer with the pope and the spiritual state. Therefore everyone must beware of them, as of his eternal ruin, and hold firmly to Christ alone. Whether this does not bring much good or honor to the pope and clergy, I am not interested: I am to preach Christ, not the pope's or clergy's good or honor. And what is said of the pope and the clergy is said of all those who oppress the people with works and their teachings, and do not teach the true faith, the pure Scripture, the one Christ, as the Jews also did, but very little, against the pope and his servants. Whoever wants to be deceived has hereby heard my opinion; I am innocent of his blood and destruction.

140 For Herod to gather together the princes of the priests and the scribes of the people, and to inquire after the birth of Christ, is just such a thing as is done by our spiritual government, and also by all unbelieving workers: they want to have the Scriptures for themselves, and what they teach is to be found in the Scriptures; but so that their opinion may pass away, and the Scriptures be directed after them. For they intend to use the Scriptures only to diminish the truth and confirm their deeds, just as Herod sought the Scriptures only to kill Christ.

141. so our Herod does with his

Herodists, the pope, seek the Scriptures, need them, but interpret them only to destroy the right understanding and to put his own sense into them. Even the elect are deceived with such a pretense, for there is no greater pretense that frightens and deceives all consciences than when one puts God's name forward and pretends that he only wants to seek and follow God's Scripture and Word, and yet underneath he only seeks the contradiction, to dampen the Scripture with all its content. That is why these magi do not see the star at Jerusalem, nor do they know where to go. And all those who come among such pretty, glittering people go astray and lose their right Christian mind over the seemingly great nature of the unbelieving saints, until they grasp the true Scriptures rightly and well.

Just as here both Herod and the magi have the scripture from the priests, but Herod has taken it in a wrong evil opinion. The Magi take them in right good opinion; therefore they come again to the face of the star, and are redeemed from the Herodian wrong being, under which they had lost the star. Thus the dispute between Herod and the Magi is witnessed here, which arises between the right and the wrong saints over the Scriptures: that the right saints become a little astray and lose the right light for a little while, but do not remain in it. They finally take hold of the right opinion of the Scriptures and come back to the clear light, leaving the Herodians to boast in their wrong opinion of the Scriptures.

143. *) About this St. Paul said 2 Tim. 3, 1-9.The last times will be dangerous, because people will come who think highly of themselves, stingy, arrogant, hopeful, blasphemers, disobedient to parents, ungrateful, unspiritual, unmerciful, disruptive, slanderers, unchaste, unkind, heedless of good works, traitors, sacrilegious, puffed up, blind, who love pleasure more than God, have the appearance of a godly man.

*) §143-216 incl. have only the editions a to e (as does the Wittenberg Gesammtausgabe of 1563. D. Red.).

352 D. 10, 39S-3S8. On the day of the three kings. W. XI, 488-490. 353

life, but they deny the power of it. Beware of these. They are of the same kind that go about the houses, and lead captive the women that are burdened with sins, and are led with divers lusts, learning always, and yet come never to the knowledge of the truth. And just as Jannes and Jambres resisted Moses, so these also resist the truth. They are men of mad senses, and unfit for faith; but they shall not stand the test of time, their unwiseness shall be made manifest before all: even as he was" 2c.

I think that St. Paul did not mince his words here, and immediately pointed fingers at our spiritual masters and Herod's holy servants. There is not a single letter here that everyone does not see publicly ruling in the spiritual state. But they have a hard forehead and think that nothing is said about them; they think that because the pope confirms them with his parchment and lead, one would do them an injustice if one wanted to understand this about them. Therefore, we must read the rich text of Paul a little and see that we recognize Herod quite well. For he says that such a people shall come in the last days, which have now passed many years, and shall be dangerous, because few people shall be saved, because of such deceivers as destroy the faith, and strangle souls with the doctrines of men and their own trumpery.

Neither does the apostle allow himself to be understood by the common people, whom we now call the worldly or laymen; but his words are clear, and press upon the plate and cap people, upon the spiritual regiment. For among other of their noble virtues he freely states their chief virtue, that they have a pretense of spiritual life or worship, and yet renounce the deed. Who does not know who they are? Where is spiritual life, worship, holy estates, but in the monasteries and convents? Item, this he says: They run through the houses, and lead the women captive, and always teach them; is ever clearly said of the teachers and preachers, especially of

the mendicant order and country people. Item that they resist the truth, like Jannes and Jambres Mosi, also shows enough that he speaks of those who preach and rule among the people. But let us see one piece after another.

First, they are philauti, who think much of themselves, please themselves well; everything they do must be well and rightly done, they alone want to go to heaven, and they alone have taken the right path; they alone are the Christian church, they alone carry heaven and earth. The other people are poor sinners, in a perilous position, and must buy intercession, good works and merit from them. Finally, they have come to the point that all other Christians are called seculars, but they are called clergy; that it is not easy to explain how the title tickles them and how they think themselves so good in front of other classes, that of course there is no nation on earth to which the name philauti has been given more properly than to this one, and the apostle has hit them quite well with it; But their chief ruler, the pope, stinks of his own vain conceit and self-pleasure in all the world, so that they themselves must confess how his spiritual rights are all philauti, his own vain pleasure.

Help God, how much the abomination thinks of himself, how he likes his position so well, how impudently he separates himself from all Christians, not only secular but also clerical, does nothing more than tickle himself, so that he almost laughs himself to death with great courage; how all this must be publicly confessed by anyone who looks at his life, his rule, his bulls, his laws and teachings. After that, the others draw such poison from him, each in his own class; and he helps them with liberties, with protection, with blessings and praise. Then the laity also learn this from them, each in his good prayer and special way. This is the end of the Christian faith, which has its favor and discretion in Christ alone; all other beings are equal to him and respect none in particular before the other.

On the other hand, they are arrogant. This follows from the first, their own good pleasure,

354 D. 10, 398-400. on the day of the three kings. W. XI, 490-493. 355

that they exalt themselves in their hearts above all others; they think themselves better than anyone else. This is also seen superfluously in the pope and the clergy, so much so that they themselves impudently say and boast: The spiritual state is better than the secular, although there are Christians in it; but the Christian state alone is good, which may suffer no such difference, or must sink. Yes, this poisonous arrogance is the reason on which all their rule stands; for if they should not be better respected, all their nature and rule would have to come to nothing.

These two abominable, deep, great vices are so subtle and entirely spiritual that they do not see a glimpse of them; indeed, they take them for truth and thorough righteousness. So they go on with their devilish holy life, let themselves be called and honored holy, spiritual, blessed people because of such frightful badness.

150 Thirdly, they are hopeful; this follows from the other, from arrogance. For arrogance is not content to rise within itself; it breaks out, and wants to rise as high as it considers itself high, wants to float above, to sit on top, and thus to rise outwardly as it sits inwardly. For arrogance and hopefulness have this difference, that arrogance sits in the heart, while hopefulness is the outwardly upholding being and giving. Who does not see this in the pope and the whole spiritual state? Do they not in fact go over emperors, kings, princes, and all that is great and small on earth? They have set themselves above all people's goods, body and soul, and rule with free, unrighteous power, as if they had the best right and reason. And when one tells them how Christ forbade such hopefulness, when he said to the disciples Luc. 22, 25. 26. "He that will be greatest among you shall be least," and, "Ye shall not reign as the princes of the Gentiles," they break out all the teeth of the saying, and give a gloss which none but they alone shall give, saying, Christ hath not thereby forbidden authority and exaltation above others; but the opinion of the heart, that it should not be exalted, nor think itself better than others. For, as they say, it

may well be a prelate who is humble, who does not elevate himself above anyone in his heart, but who must nevertheless hover above outwardly. Therefore, they now use some sayings of the holy fathers, so that they only blind and fool themselves and everyone.

151. the apostle says of the outward ascent, knows almost well that he must be spiritually supreme who is to teach or govern the others: but they make spiritual that which is bodily; for they want to float up bodily, their goods, their honor, their gifts, their person, their being, their right, their regiment shall go over all goods, honor, person, being and regiment. There they want to go out and also go out there, the dear Junker, make us out of bodily goods, honor, person, gifts, clothes 2c. spiritual things.

Christ was also spiritually supreme on earth, for he taught everyone as a teacher and master; but in so doing he placed his person above no man, even serving them with all that he had and was able. So, the prophets and apostles were undoubtedly the rulers on earth, spiritually; for they were the light and teachers of the world; but when did anyone ever set his person, his goods, his being above a man, let alone kings and princes? They were rather subject to them with body and goods and commanded to be subject to them as well; just as Christ himself was subject to Caesar, Matth. 17, 27. Dear Herodists, spiritual rule cannot be seen with the eyes, it rules neither over goods nor person, but over souls and spirits through the word of God. So you make a worldly regiment out of it and give it the name spiritual, only to cover and decorate the cursed court, so that you may not be subject to anyone, give no interest, no duty, no womb; but withdrawn from all duty, you may only take and rob.

I forgot and overlooked that I should have put avarice in the other piece, must bring it in here at the fourth. This vice is so gross in the pope and the clergy that stone and wood now cry out about it. But all this is still nothing compared to what few people see, namely, that the clergy is founded almost on pure usury.

356 L . 10, 400-102. On the day of the holy three kings. W.XI, 4S3-496. 357

is by the highly damned purchase of interest, which the pope has appointed as a restraint and patron of avarice and thus devours the world by and by; also the secret avarice, which reigns among them, stands among a thousand chewing one, that they become only spiritual for the sake of bodily food and supply.

The truth has invented the proverb: Despair makes a monk. For how many are they who do not become spiritual only because they worry that they cannot feed themselves, or must feed themselves with labor and toil? For even now bishops and canons become for this reason. But what is this but avarice, who does not trust God enough to feed him who created him? But some also become spiritual out of such despair that they otherwise do not trust to become blessed; but the latter is the lesser part, and is also not a good reason, therefore it is not well built on it.

Fifth, they are blasphemers. This must also follow from the previous virtues. For if their arrogance, pride, avarice and selfishness are to be maintained and endure, they must, indeed, arm themselves with armor and defend themselves against those who punish them by the Scriptures, as it is fair to punish and offensive to the Scriptures. Therefore, the pope must issue bulls and laws here, and denounce, condemn, blaspheme, and banish all who challenge his rule, and say that it is not the word of God, but of the devil, which resists his holiness and his clergy, and is to be avoided as the worst heresy; as also St. Peter 2 Ep. 2, 2. 2:2, that such a people should blaspheme the way of truth, and then say that they do all this for the glory of God and spiritual goods; and that their mob, their Herodians, should follow them, and spread such blasphemy and malediction as far as their avarice, arrogance and pride will go, so that the world will be full of blasphemy and malediction.

O God, Heavenly Father, of Your terrible wrath and judgment upon the world in these perilous and miserable times, and alas, that no one will recognize; will You then have created all men in vain?

157. sixth, they are disobedient to parents. God has commanded obedience to parents before all things and above all things. But what does the pope and spiritual regiment teach now? If a father has a priest or a bishop, he has raised up a lord over him, who is no longer indebted to him in any way to be obedient, for the sake of the great worthiness of the most holy Herodian clergy. Therefore, the people also live in a free, blameless life, as we see. God's commandment of the parents' obedience is broken, and they pretend that they are now under God's and higher obedience; yet God has not commanded a letter of their status, but they have chosen of themselves. Now, God does not revoke His commandment for His own sake, let alone for the sake of people's choice and exquisiteness. Item, the monasteries are also now in the mood to get rid of such God's commandment: son or daughter runs away from the father without his will into the monastery; the holy father Pabst judges this with his Herodists, it is right and well done, and immediately forces the people to tear up God's commandment for the sake of God's service. So now the whole spiritual state goes free and loose from this highest and first commandment of God of the other table.

But if thou wilt follow me, I will counsel thee out of all my spirit, in the name of Christ our Lord: If thy child becomes spiritual to thee without thy will, whether it be a priest, a monk, or a nun, thou mayest, if thou wilt, consent to it hereafter, and let the disobedience be done. But if you do not want to grant it, and perhaps you are worried that your child will not keep chastity, or otherwise get into an erroneous life, or perhaps become a false spiritual, or be in need, then do not make many disputes, go freely, and pull the child out of the monastery, out of the habit, out of the plates, and whatever it is locked (sneaked) into. Do not look at it if it had made a hundred thousand vows and all the bishops had blessed it in one heap. Your child is commanded to you by God to govern, and he will demand of you if you let him perish and if you can advise and help him. If anyone says anything to you, oppose God again.

358 8. 10, 402-^04. on the day of the holy three kings. W. LI, 496-498. 359

The first commandment is that children should be obedient to their parents, before the parents take care of the danger and do not want to allow it. The pope's law also states that a woman may take her husband out of the monastery or priesthood without any obstacles. Now the fourth commandment, to be obedient to parents in things that are not against God, is God's commandment, as well as that husband and wife should not divorce.

Therefore I say that the pope, out of pure sacrilege, intends to take monks and nuns out of the monasteries, and has no power over them; the parents have power over them, and may leave their child in them or take it out, when and how they want, or as they see is of use to the children.

160 But if the Herodians say here that the parents' obedience is out here, because God's service is above the fourth commandment, commanded in the first commandment, you shall freely answer that the service of God is not a spiritual state, neither has he commanded anything of it, so they lie, and call their little fief the service of God. Worship is nothing else than keeping his commandments. But his commandments in the first tablet require faith and love of God; now those do not walk in the faith and love of God who become spiritual, but in the outward peculiar state, where there is less love and faith than in any marital or worldly state.

But now, unfortunately, many people like to see their children become spiritual, because they do not see the danger that is in it. Some also vow their child to the spiritual state. All this is only vain ignorance of the faith and the Christian state. But if the parents command something that would be against God's commandment, as against the faith and love of the neighbor, then they are not to be followed, since Christ's word: "He who loves father and mother above me is not worthy of me," Matth. 10, 37; otherwise the commandment of obedience is to remain. But the parents may and shall grant, and be entreated, where it is to be done, and where it is profitable for the child's soul.

162 Here now falls another piece, where also much lies, namely, of the children's marriage. No one is so foolish that he can't

But if it should happen, I think the child should put obedience above virginity, or ask the father for it. Likewise, one should not force to take this or that spouse, but it should be done with the consent of the child, as happened to Rebekah Gen 24:58. But if obedience forces, I consider it must be done.

But there is the question: Does the father have the power to break the marriage, if his child is betrothed without his will and against his will? Here the pope answers, saying no, dissolve the child from the father's obedience; but I say yes, and do not dissolve the child from the father's obedience, neither do I think that any man has power to dissolve before they have sat together. For where they have sat together, or have fruit, or are fond of one another, it is unkind that the father should wish to separate and tear, though he may have power; for though his power in this is great, yet he owes it to love and friendship to see something through the child's fingers, and to act with his will, lest such separation be purely self-will and wantonness, done without any cause.

For parents are sometimes more concerned with their own good will than with the child's good and need. Although a child should suffer, it is not right for the father, who is obligated to help his child kindly and according to his best interests and to use his power to his advantage; just as Manoah and his wife asked their son Samson to give them a wife, whom he desired and they did not like to see, Judges. 14, 3.

165. But if it happens that the maiden is secretly engaged and the father or father's governor gives her to another, she should trample on the pope's rope here, and without all the burden of conscience let go of the first and follow the other; for the pope has no power to act contrary to God's commandment, or to confirm the first vow and tear the other, thus misleading consciences, and saying that such a maiden is an adulteress if she lies with the other; and yet forcing her to

360 no, 404-407. on the day of the holy three kings. W. n, 498-soi 361

He says that she should suffer such things and not lie with him at will, nor should she demand the marital debt. O murderer of souls, how do you comfort consciences, how do you intertwine one with the other, so that there is no room for bliss, and you spend a very dangerous amount of time. But if the maid can ask to remain with the first, if she ever has great desire for him, she may well do so; otherwise the obedience will go for and for, demand marriage, and act as if she had never engaged anything. And if this rule had been kept in custom, the secret betrothal would have long since ceased, and the great mistaken cords of conscience would never have arisen in papal law.

Now you see, I think, how sharply St. Paul saw into the spiritual regiment, which teaches all children to disobey their parents, gives them freedom to take up worldly and spiritual positions, or ever to remain, if they have taken them up without their parents' will. And so God's commandment of obedience was purely abrogated and torn apart, yet the consciences were so miserably confused that they had nowhere to turn. Just as they disobeyed their parents and broke away from God's commandment through their spiritual holiness, they also taught the young secular people to do the same in the marital state.

But a pious child shall learn to honor his parents, and whatever they do to him that is not contrary to God's commandment, he shall put up with and let it be done. And if it could raise the dead, or if heaven were open before it, it should not do so if it knew that it was against its parents. For he who is obedient to parents is also obedient to God, whose commandment is obedience to parents; and therefore whatever is done contrary to the obedience of parents, if it is not required by God, let it be torn asunder, however good it may be, or however great God's service may be; for it cannot please God what is done contrary to parents, if they do not command contrary to God. Therefore, God speaks through Jeremiah Cap. 29, 6. to the parents: "Give wives to your children, and husbands to your daughters," 2c. that not the children themselves take, but the parents have power to forgive them. Let that be enough of it this time; more might be said of it.

168. Seventh, they are ungrateful, not only to God, which must be necessary when they blaspheme him, condemn his word and tear up his commandments, but also to man; for they have great goods and honor from the princes of all the world, and that all their sweet life is the sweat and blood of others; nor do they realize this at all, that if a city or country should perish, they would do it no tax nor help from the rest of their wealth and treasures; there is no more evil than in my sack. If their interest and goods do not remain full and unchanged, there is no mercy with banishing, driving and torturing; no one thinks to himself: "Well then, we have such goods and other things from this and that family or country; because it has come to ruin and ruin, we want to show it love again and reach out to it. It is spiritual good, which does not have to serve worldly people; indeed, they consider it to be the greatest of evils, if they should be so grateful, and say: Whoever does this, devastates the property of the monastery, the convent, and the holy church. Therefore, so that the goods of the churches may ever remain, Christian love and natural gratitude must perish; they are still spiritual, holy people, and go to heaven alone, like a cow into a mouse hole.

To the eighth, those who respect no sacred thing. Here the apostle does them great violence by calling them anosios. Osios means consecrated, holy, spiritual, who are to handle holy things and are ordained to do so; as by consecration they become spiritual or holy. Anosios means unconsecrated or unspiritual. Is it not then a sacrilegious apostle who calls the clergy unspiritual and the consecrated unsanctified? They have plates, are anointed with oil, have white choir robes, say mass, sing high and read low, play the organ and whistle, ring bells and jingle bells, consecrate churches and chapels, burn incense and sprinkle water, carry crosses and banners, dress themselves in silk and velvet and, what is great, carry golden chalices and silver monstrances. If these are not spiritual things, what then is spiritual? so the pope and bishop must be

362 L. 10, 407-109. on the day of the three kings. W. XI, S01-S03. 363

err. Truly, St. Paul is under the pope's spell, and speaks against the holy spiritual law, in which such so-called spiritual things are vainly dealt with.

No cow, donkey, or sow is so without sense that it does not recognize such things, that they are physical and external things, from which no one becomes spiritual or holy; nor must they now be called spiritual and consecrated things alone in this Herodian regiment. That is why St. Paul rightly calls them the unspiritual clergy precisely for the sake of this unspiritual spiritual nature, over which they leave the truly spiritual things. He has just seen in their perverse nature how they put on the clergy, and also perverse their name; as if he should say: They want to be the clergy, and say they act the spiritual things; they are more the unspiritual and go about with foolishness, leaving the right spiritual things.

For osios, or spiritual, means one who acts and administers the Word of God and the sacraments, so that he may bring himself and the people to God; this is actually the office of the clergy. But they do none of these; indeed, by their abuse of all the sacraments, first of all in the mass, they only bring themselves and everyone further from God; so they also preach no gospel and do no spiritual office rightly; of which much could be said. The apostle has understood with these words everything that concerns their actual ministry, of which they are called spiritual, saying: They do none of these, therefore they are more the unspiritual.

172. ninth, ruthless. They mean no one with a heart, that is, they take care of no one, let everyone go as he goes, drive as he drives; if they only have enough, they are satisfied. It is the duty of the clergy, as has been said, to look after people in spiritual matters; they should also see that no one suffers physical hardship from poverty. Now it is evident that there is no less care and acceptance of people in any people on earth than in the clergy; all the foregoing vices, avarice, ingratitude, and unspirituality, are responsible for this. There is only one people directed to his benefit and request, in worldly and spiritual goods.

If anyone wanted to reproach the pope and his followers for their kindness in shedding so much Christian blood, inciting all the world to war, and drinking, sucking, and flaying the world with indulgences and all kinds of evil, he would have done so. It is a peculiarly fine virtue of rulers when they take care of their subjects and take their cause and need to heart in worldly matters: it is much finer when the clergy also do so in spiritual matters, as they should if they were osii; but now they are anosii and astorgi, both unspiritual and unkind.

The tenth, they are disruptive, uncommon. But then St. Paul goes headlong into the sacred spiritual law, which teaches so much about privileges, liberties, exemptions, and hits the sacred scrinium pectoris (shrine of the heart) in Rome. Nature and God's order hold this: If people have to live among each other in the community, it is necessary that they do together and carry common burdens on common backs, do common work with common hands; thus the need of the common being unites them. Against this, the pope and spiritual law have their privilegia, libertates, immunitates, indulta, gratias, and vain extracts, that he with his own only need the use of common goods, let the others do the common work and carry common burdens; and would be the greatest sin, who would follow St. Paulo, and would have the privileges of the commonwealth. Paulo, and leave the privileges and carry the burdens and burdens with the congregation; whether they see that such their liberty makes eyes aching and is vexatious, embittering the hearts, for a just cause, and is thus contrary to brotherly love.

The most holy father, the pope, has authority over this, whether some clergymen want or have joined themselves to the congregation, to break all such covenants, to absolve from oaths and vows as have been made to the detriment of spiritual goods. It is a fruit of unkindness that they alone, and no one else, are free and rich, have satisfaction and pleasure, and live carefree without danger and worry.

176. uncommon and vain extracts must be their thing, therefore St. Paul calls them.

364 L. 10, 409^11. on the day of the holy three kings. W. XI, 504-S06. 365

aspondos, the intemperate, the disruptive, whom no one can enjoy, and they want to enjoy everyone; who want to have the advantage in all things and reject the disadvantage from themselves; which is not to be suffered by anyone in a community; and is not only against Christian love, but also against natural equity and all people's reason.

177 Eleventh, they are slanderers or backbiters. O of the great vice which St. Paul here touches upon, which commonly reigns in the clergy before all men, even in those who are highly renowned before the world for discipline, honor, and honorable living. Only pay attention to how these people relate to other people's sins or infirmities, how they throw their love and favor on discipline, honor and respectability, how they apply themselves so earnestly to righteousness that there is no mercy or love left for their neighbor.

In order that we may know this well, we must take space for it and speak of it with leisure. In the previous vices, it is shown how this group holds itself against the person and goods of its neighbors. Here he actually says how they hold themselves against the sin of their neighbors. Oh how blind and ignorant they are here, how they are led by their own pleasure and pride. The Scripture teaches us to hold thus against our neighbor's sin:

First, that we should not be suspicious, but turn everything to the best, wherever we see our neighbor suffering, which is not public sin. For St. Paul writes in 1 Cor. 13:7: "Love thinks no evil," that is, it considers what is best for everyone, and is not suspicious of anyone, thinking that as it does and thinks, so does and thinks another. But even if she does something seemingly bad, she still means it well; that is why she interprets everyone else's actions for the best, no matter how evil they may seem.

180. On the other hand, if the neighbor's deed is publicly evil, so that it cannot turn out for the best, she does this: if it is secret, so that she alone sees or learns about it, she keeps silent and lets it be buried with her.

She does not tell anyone about it, and where she can, she covers it up so that no one will know about it, and thus keeps her neighbor in honor; yet she takes him before her, punishes him for it, and prays for him; she also has patience and mercy with him, thinking as that father says: "This one fell yesterday, today I fall;" or: "If he sins in this, I sin in the other; we may both have the same grace. Therefore she forgives and helps, as she asks to be forgiven and helped. Christ teaches this, Matt. 18:15: "If thy brother sin with thee, that is, secretly, that thou alone mayest see it, punish him between thee and him alone." And St. Paul Gal. 6:1: "If a man be overtaken in one fault, instruct him with a gentle spirit, ye that are spiritual, and see that thou be not also tempted."

181 Thirdly, if a neighbor's sin is done publicly, so that it cannot be covered up, but more people know about it, do it this way again: keep quiet, tell no one else, go and tell his superior, who has to punish him, and leave it at that; pray for him and have mercy on him as before. So we read in Gen 37:2 that Joseph told his father Jacob how his brothers had an evil cry: he did not tell their secret deed; but, as the text gives, the evil rumor of them, that their deed was no longer secret, but public, and people were talking about it.

182. In contrast, see what the lovers of all discipline and honor are doing now. First of all, because they think much of themselves secretly and are pleased with themselves, they think that no man does and means as well as they do, they are the most suspicious people on earth, full of useless worry and embarrassment, no one does right, they turn all things to evil; and whether the work is good, they think the opinion is bad. Then they inquire and ponder to know the opinion; they have no rest until they hear something bad from their neighbor. Oh what fine, honest people go in for this vice, and it can sometimes be seen as prudence, so that they are not deceived. But prudence looks on the accidental danger, and does so much that it may be certain and not be betrayed.

366 L. 10, 4II-4I3. On the day of the three kings. W. XI, S06-S0S. 367

I will speak freely: I believe you mean no harm, but we are all human, it may change with you and lack, as well as with me 2c. But suspicion looks only at the present work and thinks no good of it, not of the accidental danger; it thinks it is already spoiled, which prudence considers good, and provides means so that it does not become evil.

On the other hand, when suspicion secretly sees or learns of the misdeed of the neighbor, then it has its pleasure, then it can show how pious it is and how evil other people are, how dear it is to justice, discipline and honor. There the poor tax collector has to serve the Pharisee; there Noah has to show his shame to his son Harn. Well," they say, "what an honorable, pious man this is; everyone must know his neighbor's misdeed. Some also have their greatest pleasure, that they may say and hear of other sin, speak: It is true after all. This vice reigns more cruelly than anyone believes, especially in the seeming, respectable, chaste people: there is no covering up, no punishing, no correcting, no interceding; but only defiling and slandering: and yet they are holy spiritual people.

Third, when they want to punish or accuse, they do so mercilessly with them, as if they had no mercy, as if they had never done no sin, do not tell his superior, but publicly rebuke him in front of others who did not know it before. There the love of righteousness goes at a high price, depriving their neighbor of his honor, putting him to all shame; they care nothing for him, even if he should despair of it, throwing body and goods after it, and become a bold man; they have punished the sin as the pious honorable people, but another may see to the correction. They also reject him as one who will never be useful. O what a foolish nation of holy and honorable men this is; they have no conscience of it, and go and pray as if they had done well. Behold, to this vice they bring the former, that they are haughty, thinking much of themselves; and the two next, that they are ruthless, stubborn, and unjust.

People find who take care of no one, are of no use to anyone, seek only their honor in others, with disgrace and harm to them. For this reason, St. Paul calls them diabolos, slanderers and defilers, because they do not know how to deal with their neighbor's sin in any other way than to disgrace them, to publicly rob them of their reputation, so that they only show off how pious, chaste and honorable people they are. For if they were merciful or kind-hearted, they would only seek correction, not disgrace or condemn the person, but eradicate the sin.

(185) St. Paul has truly hit it right; for experience shows how nonsensical the clergy and their kind are to hear, laugh at, say, and spread other people's sin and shame, so that they are called diaboli. St. Paul always uses the word diabolus in this sense; although some call the devil by this name, which is also the way to expose, disgrace, spread and magnify the sins of men. But St. Paul, when he wants to call the devil, commonly speaks of Satanas. Thus he says 1 Tim. 3, 6: "A bishop should not be a novice, lest he become puffed up and fall into the judgment of the diaboli," that is, of the slanderer, lest he have cause to judge him evil 2c.

Twelfth, they are unchaste. What should they do before such a hopeful, free, safe, idle, merry, and wanton life? How would it be possible for them to remain chaste with the previous pieces, as those who live chivalrously in vain virtues may hardly remain? Well, this vice is publicly enough known in them, they do it beyond measure and are nevertheless blameless. But no one is guilty of this unchastity except the pope, who has forbidden marriage to the clergy. If they were allowed to marry, many of them would abandon their former immorality and would have to enter into a different regime. The evil spirit knew this well, and so, in order to strengthen such immorality, he inspired the pope to forbid marriage, so that they would come into their own being and please themselves.

368 no, 4i3-4i5. On the day of the three kings. W. xi, 5yg-sn. 369

blinded, so that they do not recognize the previous eleven vices, never repent nor atone, but consider them great right and virtue, so they go to heaven. But this twelfth is so gross that they cannot deny it; then they repent and confess of it, and then become white as snow, like a sow that lies with its whole body in the mud, and keeps one ear or some bristles on its back clean.

187 To the thirteenth, they are wild, *) that is, completely untried, unbroken, unlamented people, who can understand no scolding at all; where you touch them, they break in two. And all this must follow from the free life in which they are brought up; like a child who is left to his own devices, like a child who is smoky, knotty, and troublesome; so these are also an awkward, clumsy, unpleasant people. They are accustomed to be honored, to be given enough, to have their way, to be left unpunished; therefore what they encounter otherwise they do not suffer. But if they were under discipline like others, they would often have to break and let themselves be broken, which they now do quite freely, and they would probably become meek and mild, so that one could deal with them harshly. This vice is sufficiently evident, especially in the monasteries, where they call themselves passionatos, who are easily angered.

Fourteenth, they have no desire for good, that is, they pay no attention to good, or are quite careless about doing good works, just as if they had no need of good works and knew another, better way to heaven. For they think they are so superfluously rich in good works by keeping mass and praying their horas that they sell the same to others; they know nothing of any other good works except such as their imposed and exquisite little works, since God has commanded nothing of them. Now those who are the most pious make wills at their death, donate mass and vigils, improve their presence **) and the holy churches' goods and worship. These are their good works; besides these they do in life no one else.

*) unmild (a).

**) Presence, that is, the fees that the clergy receives from the donors of a Mass or Vigil.

D. Red.

They are not good, nor can they be enjoyed: you would call this a good work, that they lay money on the poor people, as the Jews do, and grow out all the lands, planting their interest on all houses and heads. But that they should give freely, or borrow freely, think not; but they must gather it up for a will and for a soul. Therefore it is a proverb that the priest's will is a sausage, and remains a sausage, and becomes a sausage. So a will goes through and through the wills from one to another: it is not worthy to be useful to poor people. So also in other good works: visiting the sick, clothing the naked, comforting the afflicted, and so on, serving the neighbor and being useful, that is no care at all with them, that is no service with them; stay with their masses and church howls, make the mass a good work and sacrifice: the same costs neither trouble nor money, but it brings money and gives idle good days.

(189) Then they go on and interpret two kinds of works of mercy, spiritual and corporal, saying, The spiritual are better than the corporal; therefore they despise the corporal as the lesser, and hold to the spiritual as the greater; thus they come secretly and unawares from the way and commandment of Christ. For the spiritual works of mercy they interpret the mass and its commandment; therefore what is not mass and vigils stinks before their eyes. So completely they come to the forgetfulness and unawareness of the good works. Tell me, how would the devil blind them, but to teach them to call their mass and prayers spiritual and better works than the corporal ones, which Christ commanded and knows nothing of their spiritual works?

(190) Therefore, verily, the apostle hath well struck them, even herewith, in that he reproacheth them carelessly of good; saith not that they know not what good works are, but that they regard them not, knowing well that Christ hath commanded them, confessing also themselves that they are corporal works of mercy; but they come subtly behind with this gloss, and destroy them with their spiritual good works. Dear one, look in all the pens

370 8. 10, 415-418. on the day of the three kings. W. xi, 511-514. 371

and monasteries, and tell me, who enjoys a farthing of the people? whom do they serve? whom do they help? They pretend to be vain spiritual works of mercy, which are their idolatrous masses and evil murmurings and mutterings in the churches, which are not called good spiritual works by God, but by themselves, when it is certainly only the devil's ghost.

191 Now this would be to blame if only they alone would lead to hell with it for themselves; but now the damned people lead all the world to damnation with them, which also learns from them not to respect good works, follows and falls after them on mass, vigils, prayers, endowments and such devilish good works. So now they have good lazy days and are not allowed to do good to anyone, but let everyone give them and do good to them, so that now everyone goes along with them in spiritual good works, and the corporal good works remain alone: no man helps another, but everyone saves and drives on these spiritual works. These are indeed spiritual good works, but they are not done by the Holy Spirit, but by the evil spirit.

How much more blessed is the marital state or the worldly state. For the conjugal state compels one to do good deeds to one's children and servants. A married man must be physically useful to others than himself; and a worldly authority must be useful to its subjects; servant, maid, and all subjects must be useful and serve others. But this wretched people is of no use to anyone on earth, but lets itself be of use to everyone and is drowned in ignorance of all good; meanwhile they pray for other people and say mass for them, just as if the prayer and the mass were their own and not commanded to the whole congregation. O God of the damned being and perverse worship.

To the fifteenth, they are traitors. Where are you going, St. Paule? When are you going to stop? How do you bite, how do you poke, how do you poke so horribly at this tender bunch with the soft ears? Are they now also traitors and Judas' generation, who sold Christ? To what do they owe this? A traitor takes money or favors, and

With good words he leads his master or friend to death or danger; just as Judas took money and with a friendly greeting and kiss gave the Lord into his enemy's hand. Although the pope does this spiritually with his own without ceasing, taking the treasures of all the world and giving them indulgences; and his own also preach to the poor people of the pope lies of indulgences and false works; thus giving them good words and leading them from faith to works, so that they come from Christ into the snare of the devil; which is a great wretched desecration of souls in all the world. But it is spiritual; St. Paul must also be understood of bodily sedition.

194. There we read of popes, how many times they have incited kings and princes to the Turks and among themselves with good words, promised them heaven and thus deprived them of body and soul, filled the world with Christian blood; And they still do not stop betraying the poor people as often as they feel like it; they preach and preach how holy the wars are, which happen for the sake of spiritual goods and the church, when it is all to be done for the sake of their belly and are vain lies. Also, the pope has always used vain treacheries against emperors and kings for his own person; as the histories superfluously show. In this, the bishops and all the clergy stand with him and help him; otherwise, he would not have been able to do it. That therefore the treacherousness of them all is common, and the apostle calls them treacherous. Nor do they stop yet, where they may find and have cause, to betray and sell emperors and kings; for they cannot otherwise oppress and overpower them, they must now strike at this, now at that, that they may subdue one after another, and that they may soar above.

And in this they have no conscience; it is a great merit: whoever keeps it with the most holy father pope is not a traitor, but an obedient child of the Christian church. And as they betray kings, country and people physically, so they betray themselves spiritually among themselves, letting themselves be led with good words into treachery.

372 2. 10, 418-420. on the day of the holy three kings. ' W. xi, si4-si6. 373

The people of the world, who are so pious as if it were a divine service, and who take the papal blessing and grace as a reward, help to betray the whole world. See how St. Paul has seen all things so clearly before, and how evenly he meets how things are now and have been for a long time, he does not miss by a hair's breadth.

The sixteenth, they are wicked, that is, they do such wickedness and all their iniquities freely, surely, impudently, without all fear of men and without all fear of God, as if it were impossible that they should err, or that there should be no one to judge and punish them; they are a foolhardy, frugal, presumptuous people, in all their nobleness. For since they have withdrawn themselves from all duties and judgments, there is no thing that occurs to them that they may not dare to do, even impudently and presumptuously, where they have only room and discretion.

197 This virtue appears especially in the pope, who is called plenitudinem potestatis, item, proprium motum et certam scientiam (own will and certain knowledge). The others also have them and call them zelum veritatis et justitiae, reverentiam ecclesiae (eleven for truth and justice, reverence for the church) and the like. If one of these lids is used, beware, for it is surely a vain sin and thirst.

For the seventeenth, they are puffed up, they have a great pompous heart; this is also to follow the next previous vice, the sacrilege, when they have committed treason and all wickedness in the most insolent way, boasting about it, puffing (blowing) and saying: Who will punish us for this? Who will defend us? Who will judge us for it? We are liberated and stripped of everyone; we are to judge and punish, no one is to judge or punish us. So they not only want to have freedom to do all evil, but also defy those who want to defend them, and be unjudged; one should also be silent and call them gracious nobles, let them do harm as much as they want, to body, soul, property and honor of all the world.

Of this vice also St. Peter 2 Ep. 2, 18 says that they will want to be unpunished and full of pompous words, talking as if their throats were swollen.

There are many laws of this kind in the papal law, where the pope puffs himself up like an adder and defies all the world not to tell him what to do, not to judge him, nor his own; and if the clergy follow him, they are all defiant and pompous, want to be unjudged by everyone, threaten with lightning, thunder, and four and twenty hells; as experience proves. For St. Paul says nothing of them that is not in public use with them: so they do nothing but fulfill St. Paul's words abundantly and exuberantly.

To the eighteenth, they are blind. Go on, holy apostle, go on, it is the scholars and the lights of the world who have power to make new articles of faith, and without them no one can interpret the Scriptures. You would like to make a riot and make the laity indignant against the clergy; then the worship would be perverted, and the heavens would fall, which alone are upon them. You should keep quiet, or only reproach the laity; for reproaching the clergy does no good, and makes the people disobedient and contemptuous of the spiritual authorities. So they do not improve themselves by it, become angry and angrier, should probably put you under ban and condemn and burn you for a heretic.

But why are they blind? Because they deal with such foolish work and raise up that even children and fools see how it is nothing. They do not see a speck of the true light of faith and gospel. Egyptian darknesses are over them and in them, which one can grasp with fingers; nor are there vain virtues with them. It is even now the highest virtue of the bishops that they are only big, coarse, unlearned asses' heads, and respect a disgrace where they should be learned.

The nineteenth: "They love pleasure more than God. There the apostle meets the common saying: The clergy have good days. If the life of pleasure is of the earth, it is their life; for they feed without labor on the sweat and blood of others, walk idly, eat and drink the best, clothe themselves in the best, have the best lands and houses, and the prettiest damsels, or any other pleasure and delight.

374 D. 10, 420-422. on the day of the three kings. W. XI, S16-519. 375

The fact that it is commonly said that the property belongs to the clergy.

But the holy cross, which Christ laid on all his own, which does not suffer pleasure, they have masterfully deceived; they have set it in silver, so that it is good to wear and does not hurt, yes, it sells its kisses and blessings and has become a useful servant for their pleasure. But the dear cross cannot enter their hearts, nor must it have anything to do with their lives, for their freedom, thirst, defiance and arrogance have put a bar in front of it. But they honestly carry their cross in silver to the praise of the Lord and thus go up to heaven from their mouths. When therefore the Lord shall say unto them, I have borne my cross myself, and have not commanded that ye should bear the same, but that ye should bear every man his own cross, and follow me: then shall they perhaps again deceive him, and invent two crosses, as they have invented two works of mercy, and say: Christ's cross is better than their own; therefore they have thought themselves the best, and have left their cross lying, that they might honestly bear it, nay, even honor and worship it for an idol; as they now, alas, lead the poor people, and teach them to worship wood, silver, or gold, pretending their relation and fame by the cross to God; just as if the poor common man could also invent their subtle foolishness when he invokes the holy cross. They are the enemies of the cross of Christ, that is summa summarum of it.

204. to the twentieth and to the last: "They have the appearance of the divine life, but they deny its power. How immediately the apostle goes, and comes before a strong question and objection, where someone would say, How can this be? They pray and sing so much, say mass daily, and worship with great adornment and honor; so do the clergy live in obedience, poverty, and chastity under their holy order and rule. To this, and all that may be brought up, the apostle gives a brief answer, saying, "Let it be but a vain appearance, glitter, and color, under which such abominable iniquity is covered, adorned, and fattened; for all their things are chosen, and are of the same nature.

They have invented it, and God has not commanded it. Thus they abandon God's commandments and cling to their own deeds, and are true rulers who do not do what God wants, but what they have chosen. The Lord Christ Himself Matth. 24, 15, when He wanted to call all this unrighteousness under such appearance recent, called it an abomination and said: "When you see the abomination in the holy place" 2c. For it is an abomination that everyone dreads, that under such a small appearance such great, nasty, stinking vices should fatten and reign.

205. He also says noticeably: "They deny the power or strength of the divine life," which is said much more and harder than that they are without the power and action of the divine life. It is to deny and to resist. But what this is, we shall see hereafter, when we come further into Herod and his worship; now it is enough that St. Paul be recognized in this saying, as it agrees with this gospel, since the magi seek and have the Scriptures in right opinion, and Herod also has them, but only in appearance and wrong opinion, to prevent them for the sake of his regiment, as the papists also do. Therefore, let us consider St. Paul's saying to the end.
206. He saith, "Beware, and avoid them." In this he warns us to beware of the spiritual regime and state, and gives leave, yes, commands to run out whoever is in their way, as we shall hear, locks up all monasteries and convents, gets rid of priests and monks. As Christ also teaches Matth. 24, 16: One should flee from them and avoid them.

207. Further, he singles out some of them, saying, "Of these are they which go about the houses, and lead captive women laden with sins, and are led about with divers lusts; learning always, and yet never coming to the knowledge of the truth. Who can interpret this differently than the mendicant orders, which the apostle has clearly foreseen here? it is they who walk through the houses. St. Paul calls houses what we now call churches; for in his time there were

376 L. 10, 422-424. On the day of the holy three kings. W. XI, 819-522. 377

No churches, but the Christians came together in one house, as now ten or twenty neighbors would come together in one house among them, and preached there and prayed, and received the sacrament.

So now the mendicant orders run through all the parish churches that are not theirs and preach their sermon. This was given to them by the pope out of pure sacrilege and violence. The other thing is that they are almost the sole rulers of confession, which the pope also gave them out of the same power that he gave them to run through the houses. This is where the devil has his way; this is where the women attach themselves, especially those who secretly have great knots on them and, as St. Paul says here, are laden with sins. For the foolish women, when their conscience bites them and they do not know how to help and advise themselves, they run away and pour into their robes, thinking that they have hit it. There they are caught, and then they give and bear what they can and have. And the holy fathers then appear and preach about the sins to confess, say many examples, how some women condemned, appeared after death, confessed that they were condemned for slackening of confession, and lie so pontifically about the greatest lies that the stones would tremble and sweat.

Pay attention to their exemplary sermons, and you will realize that it is only women who have been condemned for slacking in confession, and not men; so that one might think that an arch-chief had devised the same exemplars, who would have liked to know the hearts and secrecy of women, and had seen how the womenfolk, out of natural pusillanimity, are naturally more shameful than men, he had thought: I want to advise them rightly and find out their heart through the horror of confession; and he succeeded through the help of the devil. But he also entangled and condemned many consciences who, out of insurmountable shame and stupidity, did not confess, and yet sinned against their consciences by doing so, because they believed it was necessary to confess, and yet did not do so. For as you believe, so God judges you; do you believe that you are guilty of something?

and thusts not, then you sin. I say my judgment that such a knave, who with such examples entangles and condemns the consciences with false faith, would be worthy that not only his body but also his soul would be torn and pulverized into a hundred thousand pieces by all devils. What horrible murders of souls do the infernal traitors and papal liars commit all over the world? O weep, whoever can weep, over such miserable destruction of poor souls.

When the poor, timid, female people, who are also naturally foolish and gullible, hear such a sermon and want to become devout and pious, they fall and are caught, seeking counsel and help from their spiritual father; so the coarse ass and blind leader, who knows nothing of faith or of Christ, goes to them and teaches them to atone for their sins by works and atonement. Then the torture begins, of which St. Paul says here that they always learn and never come to the knowledge of the truth: so the female conscience has no rest, her sins press and torture her; she would like to be rid of them and cannot; then follows, as St. Paul says here, that she is led by her sins. Then follows, as St. Paul says, that they let themselves be led by various desires: they begin and fast for water and bread, then they walk barefoot, and want to go to the saints; some scourge themselves to the point of blood, some give here to the church, there to the cup, and there is no end nor measure to the various desires; what they only hear is good to atone for sin, then they rise up, and out of all earnestness they desire to do so and find no rest. However, the spiritual holy father sits, has caught the poor animal, is probably worth more to him than so many milking cows. And where the women are caught, the men are soon caught too, and so must go what the secret confession forces.

211. but if one preached the right free punishment, saying thus: Dear women, if anyone has sin upon her, let her confess if she will; but if she confesses, or if she does not confess, let her have firm faith that Christ will forgive her sin; and let her confess it to him secretly, with all hearty confidence in his grace, which he has promised to all those who desire it, and do not doubt it,

378 L. 10, 424^26. on the day of the holy three kings. W. XI, S22-524. 379

then the sins are certainly forgiven; then also leave it, and practice good works towards her neighbors who are in need of her, invite poor people, wash their feet and serve them humbly. Behold, this would be a right way to restore a sinful woman, which would be done without difficulty, with pleasure and will that pleases God. But if this were to happen, the confession penny would be lost to the murderers of souls and spiritual priests, the milk in the cow would dry up, and the poor conscience would be loosed, no longer guided by their endless teaching and preaching; it would be too close to the holy, spiritual state, and should probably die of hunger because of it. For the apostle did not call women laden with sins for nothing; for the others, who are innocent, do not challenge them with such devil temples, doctrines and prisons. So that they do not lose their milk, they must put such fear on their consciences, first of all of the women who are easily seduced, and then most of all when they get pregnant with an evil sinful conscience. There is then nothing to advance that they do not follow, and cannot be presented to them enough. This then becomes unstable and finally desperate souls, who have learned to comfort themselves not on God's grace, but on their own works, and do not want to put away sin by sincere faith, but by satisfaction, which is impossible.

They say much that one should spare the clergy, neither scold nor punish them, but honor and excuse them. Yes, if they were only evil for themselves and only corrupted themselves, I would also be very silent; but their rule corrupts all the world. He who is silent about this and does not risk life and limb over it is not a true Christian, nor does he love his neighbor's happiness as his own. If only I could snatch the souls from their hellish dragon, I would scold them more moderately. They set fire to the city and say I should not shout fire or put out. "Let him be damned," says Jeremiah Cap. 48, 10, "who does God's work deceitfully, and keeps his sword from blood." God wills that one should strike freshly with his sword, that the blood may go after it; he who does the work unfaithfully, he is forsaken.

deit. So they want to have read only the feathers and to be covered with fox tails. Not so, dear man.

Further, St. Paul says: "Just as Jannes and Jambres resisted must, so these also resist the truth. This he says not only of the mendicant orders, but of all former clergy, how they resist the truth and do not want people to come out of their fearful regiment to the knowledge of free faith. Everyone is well aware of this now; they fear that their regiment and tyranny will perish. So, when the people of Israel in Egypt were oppressed by King Pharaoh, and Moses was sent by God to deliver them, he first did two miraculous signs to prove that he was sent by God: Then the two magicians of Pharaoh the king, Jannes and Jambres, performed the same miraculous signs; they stopped the king with them and destroyed Moses' miraculous signs, so that the people had to stay until the third miraculous sign, when they could do no more; then it was recognized that their thing was not right and Moses' thing was right.

Thus it is that the tyrants of God's people always have appearances, and, as the true saints, they are always in the way of the truth, and thus they hinder and hinder the simple, so that they cannot be loosed; for they are weak in conscience, and cannot freely judge between appearance and reason, between glitter and truth. So the poor people must always be caught by appearances and appearances, and they must be hindered and held back from the truth. So these magi at Jerusalem were also stopped by Herod, who posed as if he were seeking the Scriptures. And now, the spiritual splendor does no more than hinder people from faith and truth, because it seems so pretty and is so like God's service. Further, St. Paul says:

215. "They are men of mad mind, and of no use to the faith." There you have what they are in essence, their opinion and conceit is insane; for they insist that such is their nature and is no other, knowing nothing of faith. Faith alone makes unalterable senses and spiritual

380 2. 10, 426-429. on the day of the three kings. W. XI, S24-S27, 381

Virgins; who teaches a right conceit and good opinion, which is that God's grace alone is our comfort. Whoever does not have this opinion is a Christian, as a whore is a virgin, even if he does the works of all the saints. And where there is such a crazy opinion, there is little hope that they will always come to right faith; especially if they come so far that they fight against it, and are first placed in it by baptism, and allow themselves to be deceived by it.

216] Further: "But they will not stand the test; their unwisdom will be revealed to everyone. The same will happen to the pope and our clergy; the truth will remain and be too strong for them; their glittering and deception must be revealed; no raging or blustering will help them, even if they had four thousand Turkish emperors on their side. Appearances and lies cannot survive, that is not possible, even if they save and defend themselves for a while. That is enough of Paul's saying. Now we come back to the gospel and its interpretation.

217 That Herod also called the Magi secretly and learned from them the time of the star that had appeared, means that the spiritual Herodists do not deny the gospel outwardly, but learn it from the true Christians, but only of the opinion that they need it for their will of courage; just as Herod here thinks to use the time of the star to kill Christ and to confirm his kingdom. As now, when the gospel is held up to our clergy, they do not deny that it is the gospel, they hear it and accept it. But they say that it is not the right understanding, that it has a gloss and interpretation, which should not be expected from anyone but them, and that everyone should confess to their interpretation. In this way they do not deny the gospel, but only take away all its power, and under the name and appearance of the gospel they pretend to their own dreams. That is St. Paul 2 Tim. 3, 5. have the appearance of a divine being and yet deny its power. He does not say that they do not have the power of the divine being, although this is also true; but much more harshly, that they also deny the same. With this he gives clarification

The church must understand that they are ungodly not only in life and conduct, but also in doctrine and rule, that they lead themselves with their lives and others with their doctrine out of the way of the Gospel and of salvation. This is what the pope does now with the clergy in all his sermons, almost shouting: Gospel, gospel; and yet they deny, condemn, malign everything that is in the gospel and all its contents. As Herod learns about the star, but still wants to destroy everything that the star indicates. Let us see some of their teachings to prevent ourselves from them.

218 The gospel teaches that salvation depends entirely on faith; they hear this and do not deny it. But because of this they take away all its power and say that faith without works is of no use; thus they secretly change from faith to works, so that they now publicly condemn faith and ascribe all things to works. So they keep the word "faith" only in pretense, and deny, condemn, malign everything that is the nature of faith, begin and divide faith into various parts; some they make the natural faith, some the spiritual, some the common, some the special, some the folded out, some the folded in, knowing even less what they are deceiving, the blind leaders, than no natural fool. The gospel knows nothing of their diverse faiths, has only the one that is based on pure grace of God, without any merit of works, of which they know not a single bit, yes, they condemn it as the worst heresy, and yet they say they want to defend the gospel and Christian faith.

219. Item, the Gospel says that Christ is our Savior; they hear this, but besides this, they detach and discredit all natural works, nature and quality of Christ, by publicly teaching that man can earn God's grace by natural powers and works. So they condemn Christ with all his works, as St. Peter 2 Ep. 2, 1. proclaimed of them, when he says: "There will be false teachers among you, who will deny the Lord who bought them." For so nature may of itself obtain God's grace, as now all the high schools,

382 L10. 429-431. on the day of the three kings. W.n, 527-530. 383

If monasteries and convents teach and hold in harmony with the pope, Christ was born and died in vain. Why should he shed his blood to obtain grace for us, if we can obtain it ourselves through our nature? They still want to be Christians, and exalt the name of Christ, under which pretense they reproach and condemn the whole Christian being for heresy.

The gospel teaches that the law of God is spiritual and impossible to fulfill by nature, but that the Spirit of God must fulfill it in us through faith, Romans 8:2, 3. Thus they deny neither the Spirit nor the law, but take away all its power, and teach that man without the help of the Spirit may fulfill the law of God naturally in all his works, even though he does not thereby earn heaven. This is nothing else than denying the power of the law and the spirit and keeping only the names of it.

They go on to tear up God's law where they think it is too difficult for nature, making counsels and superfluous, unnecessary things out of it; as when they teach that it is not necessary or commanded that one love God with all one's heart, that one let the coat go with the skirt; item, that one should not quarrel in court; item, that one should lend and give to everyone, without enjoyment and without charge; item, that one should suffer injustice and do good to one's enemies 2c. Thus they have abolished the whole true natural essence of the Christian state, which consists only in suffering injustice and doing good to everyone. After that, they set up their own commandment in place of such an essence, that they wear plates, caps, do not eat meat, eggs, butter, milk, and that they whistle a lot in the churches; and thus nothing remained of God's laws.

Item, the gospel praises the pure, mere grace of God, how this masses and destroys all sin? Now they do not deny the word "grace", but use it in a great pretense; but besides that, they teach all kinds of satisfaction for sin, stakes *), orders, sects and estates.

*) Stakes, perhaps the interchange of canonical penalties with monetary payment. D. Red.

of repentance, of forgiveness of sins, to run away from God with it and to pay him for his grace. In this way, the nature and work of grace is destroyed and condemned to the ground, for it wants to be pure grace or nothing.

Item 223: The gospel teaches how through original sin all men are in wrath and disgrace, that all their works are thereby sinful. Thus they do not deny the word "original sin," but take away its force; they say that nature is still good, that its works are not sin, and that it may well prepare itself for grace; they also say that original sin has done no harm to nature that is damnable, but has only made it weak for good and inclined to evil. And if it does not follow the inclination, as it can of itself, it does not deserve hell, even though it may acquire the grace of God. Behold, this is just so much said: original sin is not original sin; and under the name the work and nature of sin is denied.

The Gospel teaches that love does not seek its own, but only serves others. Now they take the word "love" well, and separate from it all its kind, teaching that proper love begins with itself, and loves itself first and most. Then they say that love is enough, if one wants to do good to another, he should not do it and serve himself, for it would be dishonest for the pope to humble himself against an inferior, but he should let himself be kissed on the feet, and it is enough for him to form only one thought in his mind, which says: I do good to everyone, except my enemies. Behold, then, all the essence and power of love lies low; there remains only the mere poor name.

(225) The gospel teaches how hope is based on a mere divine promise, but they confess the word hope, teaching that hope is not based on a divine promise but on their own merits.

226 Item, the gospel teaches how God's providence is eternally certain; so they teach that it stands on free will and is uncertain.

227. And recently, they confess GOD and His name, but everything GOD ordains,

384 D . 10. 431-133. On the day of the three kings. W.n. S30-S32. 385

They tear it apart, destroy it and condemn it as the highest heresy, so that it is obvious how Christ's suffering is now spiritually fulfilled under the Pabst's rule. Behold, thus they have in their doctrine the appearance of faith, of hope, of love, of grace, of sin, of the law, of Christ, of God, of the gospel; and yet deny all the power and nature of the same, condemning all this also for the highest heresy. That is why the apostle spoke so harshly that he says: "They deny the power of the whole divine service and ministry, and walk only in appearance. Oh Lord God from heaven, where are the rivers of water, yes, rivers of blood, that should make our eyes weep in this last horrible, terrible time of the unspeakable, intemperate wrath of God against the world for its sin and ingratitude.

Further: Herod sends the Magi to Bethlehem, and orders them to search for the child with diligence, posing as if he also wanted to come and worship him. Here is our Herodists other piece means that they also live as they teach. Teaching and living are vain pretenses and denials of the truth; for life must be as the teaching leads it. So now the pope and the spiritual state do, letting the Christians be pious and calling them to seek Christ and the truth, but with this appendix, that they are to be his betrayers and serve him in such stings. For this is what the pope is now impudently and thirstily pretending to all the world: Let a man seek Christ and live well, but if he does not keep his command and his commandments, and serve him, and be subject to his obedience with all his good life, he may not be saved; so that people think that it is more, or as much, in his obedience as in God's commandments.

229 Behold, this is the addition of Herod, that he not only sends the Magi to Bethlehem, but also keeps them as subjects and obligated only to the treachery of destroying Christ. For all those who hold papal obedience as necessary to salvation, and damnable if it is not held, what else do they do but betray and overthrow Christ?

give Christ, that Herod may find him and kill him; because Christian faith cannot exist apart from such obedience or conscience; as has often been said. For faith alone must help, and such obedience must be considered useless for salvation, or if it is considered helpful and allowed, faith must perish, and so Herod must reign in Christ's stead. This means, truly, to hand over and betray Christ and his faith.

But when Herod says, "I will also come and worship him," everyone can see that he is lying, and that he is only speaking and pretending, but he is thinking of something else, namely, killing Christ and destroying his kingdom. Here you have presented the image of all unbelieving saints in Herod nicely and briefly. First, Herod does not pretend to do a bad work, nor does he say that he will give him gold or myrrh, nor that he will help him or be a good friend to him; but he pretends to do the highest and best work in the service of God, which is humility and worship, saying, "I will come as a humble man and show the highest honor, which is worship.

So do the Herodists, the clergy, who do not take up a small work, but the service of God, the very highest being; this they appropriate for themselves, there they exercise themselves inwardly, may freely say: The life of other people is temporal and worldly life, but they are in God's service day and night; and when the others work, they pray and serve God for the poor people. Do you not believe this? Well, then, ask the bells, for they ring for their service; so they walk humbly, let themselves be called God's servants before all men, and fatten their bellies under it quite well, snatch up all the world's goods and build houses as if they wanted to live here forever. Therefore, we must see the difference between right and wrong worship, so that we may recognize and avoid the heart and mind of the wicked Herod.

232. *) No better difference may be found

*The section from § 232-248 ind. is also found in two separate printings from 1524 under the title: Unterschied des rechten und falschen Gottesdienstes. D. M. Luther. D. Red.

386 8. 10, 433-435. on the day of the holy three kings. W. XI, 532-535. 387

In this, then, we have God's word: whichever service is taught in it must certainly be the right service of God; but which is set up beside and apart from God's word, as invented by men, that must certainly be the false-appearing Herodian service. Now God's service is nowhere written except in His commandments. For there is no doubt that he alone serves God who keeps his commandments; just as a servant in the house is said to serve his master when he does and waits for what his master calls him to do; but if he does not do this, whether he would otherwise do the will of the whole city, it is not called serving his master. Thus, he who does not do God's commandment does not serve God, even if he keeps all men's doctrine and commandment.

The service of God is that you know, honor, and love God with all your heart, placing all your faith and trust in Him, never doubting His goodness, neither in living nor dying, neither in sinning nor in doing good, as the first commandment teaches; to which alone we may attain through Christ's merit and blood, who has acquired and gives us such a heart when we hear and believe His word; and nature may not have such a heart of its own. Behold, this is the chief and highest thing we call a sincere Christian faith and love toward God through Christ. Thus, the first commandment is fulfilled by us through Christ's blood, and God is served quite thoroughly.

Secondly, if you honor God's name, call on it in times of need, and confess it publicly before the tyrants and persecutors of this right worship, do not fear them, punish the Herodians, and defend as much as you can, so that they do not dishonor God's name with their false nature and teachings, presented under God's name, which is a great thing and brings the world upon itself. Behold, this is the other piece of worship, kept in the other commandment.

Third, if you bear the holy cross and must suffer much for such faith and confession that you must stake life and limb, goods and honor, friend and favor on it; that is, properly celebrated and sanctified the Sabbath, since it is not you but God alone who is at work in you, and you are only a suffering, departed one.

you are the following human being. This is the third piece of worship, written in the third commandment. Behold, this is the first tablet with the first three commandments, which are comprehended in the three pieces: faith, confession and suffering; thereby renouncing this life and the world and living only to God.

Fourth, we come to the other table, and henceforth you serve God by honoring your father and mother, being submissive and obedient, helping them where they need it, before all men on earth; so that without their will you also do not become spiritual before they need you or want to use you otherwise.

Fifth, that you do no harm to anyone's body, but do good to everyone, even to your enemies; visit the sick and the captives, and reach out your hand to all who are in need; bear a kind and sweet heart to all people.

236 Sixth, that you live chastely and temperately, or ever keep your marriage right and help others.

239 The seventh, that thou defraud no man, nor injure, nor advance in temporal goods; but lend, give, exchange to any where thou mayest, and keep thy neighbor's loss.

240. to take heed that thou guard thy tongue, that thou profane not any man, that thou slander not any man, that thou lie not to any man, but that thou cover every man, that thou excuse not any man, that thou spare not any man.
241. ninth and tenth, that thou covet neither man's wife nor man's goods.

Behold, these are the pieces of God's fundamental good service; this he requires of thee, and none else; what thou doest above this he respecteth not. It is also clear and easy enough for anyone to understand. Now you see that the right service must be common to all classes, to all people, and only this one can be found among God's people. And where any other worship is invented, it must surely be false and seductive; as there is one that will not be common, but keeps itself in some peculiar classes and people. This is what is said about the right, common, unified worship.

243 Now let us see the false, peculiar, partial, manifold God-

388 L. 10, 43S-438. on the day of the holy three kings. W. XI, 535-538. 389

service, since God has commanded nothing of it, but is invented by the pope and his clergy. There you see various monasteries, orders and convents, none of which has anything in common with the other: One wears a large plate, the other a small one; one wears gray, the black, the white, the woolen, the linen, the hard clothes; one prays these days and times, the other other days and times; one eats meat, the other fish; one is a Carthusian, the other a barefooter; one has such ceremonies, the other such; one prays with the chair of Rome, the other with the bench of Jerusalem; one says mass like this, the other otherwise; one is bound in this monastery, the other in the other; one is praying here in the choir, the other in the other, and the churches are swarming full of murmurings. They also live in chastity and have various disciplines. And who can tell the innumerable, partisan, immense, spiritual pieces? Well, this service has broken out and born a greater one of itself; there is no goal nor measure, churches, chapels and monasteries, altars build, mass and vigils donate, horas erect, chasuble, choir caps, chalice, monstrance, silver image and jewel, candlesticks, candles, lights, incense, panels, bells testify. What a sea and forest is this thing! Here all the laymen's devotion, interest, money and goods have gone; that is to increase God's service and to provide for God's servants, as the Pope calls it in his holy law.

Now hold these pieces against the right worship, and tell me, where has God ever said one letter of the pieces to one? Do you still doubt that the whole spiritual state under the pope is vain Herodian things, glittering and deceitful, which only hinders the people and turns them away from the right worship? These are the altars and groves of which the prophets complain about the people of Israel, that there was no city, they set up their own grove and altar and abandoned the one temple of God. Thus, this idolatrous, superstitious, Papist, Herodian worship has filled all corners of the world, driving out and destroying the right true worship.

You may look around you and think, "Should so many people all at once be mistaken? Be careful and do not let the crowd challenge you.

Hold fast to God's word, he cannot lie to you, all men may lie, and as the Scripture Ps. 116, 11. says: "All men are liars. Do not be surprised that so many now err; for in Elijah's day there were only seven thousand devout men in all the nation of Israel, 1 Kings 19:18. Tell me, what were seven thousand men against all Israel, which were more than twelve times a hundred thousand valiant men, without wife and child? What were all the people against all the world, which all err? What then should be now; since Christ and the apostles have said such cruel things of these times, that even Christ himself says Luc. 18, 8.: "Thinkest thou that the Son of man also shall find faith on the earth, when he shall come?" It must be cruelly great, and great and many people must err, and those most thought least, the final Christ shall rule and deceive the world. We want to be sure, not to respect God's judgment and not to take his wrath to heart, so that it would not be a wonder if he would hardly keep one person pious on earth.

It is the last and worst time, which all Scripture has terribly threatened. Therefore, thank God that you see His word, which is right and wrong worship. See to it that you stay with it, and do not follow the heap that goes without God's word. If those hardly remain who have God's word and cling to it, where will those remain who follow their own noses without God's word? Therefore, whoever doubts, God's word and the right service of God convince enough that the pope is the final Christian, and the spiritual classes are his disciples, who deceive all the world.

Now behold, is it not well ordered? the Herodian service has bells of brass, and many of them, and great, to attract the people to such a service. As the service is, so are the bells or charms. To the right service God has given other and right bells, which are the preachers who are to ring and sound such service to the people. But where are they now? These are dead, unreasonable bells, which would be more useful if pots and pans were put on them.

390 L. 10, 438-140. On the day of the holy three kings. W. XI, 538-540. 391

So the service is also dead and useless, it would be better to do such a thing on the juggler's plan.

248 Behold, this is the worship of Herod, who poses as if he wants to worship Christ and serve God, and there is nothing behind it. Nor does he shine so beautifully that he also deceives many holy and pious people daily, and has often deceived them, as Christ says in Matth. 24, 24, that they will lead even the elect into error; as happened to St. Bernard, Franciscus, Dominic and the like, even though they did not drown in error, nor did they remain in it, because their right faith kept them harmless through such error and carried them out.

It happened also to these pious Magis: they had a good right faith and opinion; still they erred in Herod, considered his actions right and believed his lie, were also ready to follow him in it and to be obedient, if they had not been instructed differently from heaven. So it is also happening now and has happened in such a way that many obedient to the pope, of simple mind, believe that his actions are right and good, and thus err; but their Christian faith helps them so that such poison finally does not harm them, as Christ Marc. 16, 17. 18. says: "If they drink something deadly, it shall not harm them, if they believe in my name." But what is poisonous drink but such lies and glitter of false doctrine of unrighteous worship?

Now that we have recognized Herod's worship and seen his false, treacherous glitter, let us also see his false opinion and wickedness, so that he thinks to destroy not only the right worship, but also the king, Christ, and his whole kingdom. He is subject to do this in three ways. First, with the same glaring pretence of this false worship; for such false worship is a strong and, without special grace, an insurmountable stimulus to the right worship, so that St. Paul calls it energiam erroris, a powerful effect of error; and the people cannot resist such seduction unless valiant bishops and preachers stand there, and preach the right worship alone, that is, the right worship.

Keep the people to the true word of God and promise false worship, as the prophets did among the people of Israel and were all strangled because of it. For such preaching is a sore throat, and may not be suffered by the herod, the pope, and the spiritual, holy people. It does so much harm to the purse and to the soul of so many pious people that the devil, their teacher, does not like it.

251 Secondly, he destroys him by his teaching, of which it is said above. As he teaches works instead of faith against the first commandment, God's honor and work; in the second and third commandments he suppresses and teaches his own works and presumption, also forbids faith and confessing God's name. Teaches father and mother to be disobedient, against the fourth, as said above. Teach that it is not necessary to love the enemy and do good, against the fifth. Rupture marriage, against the sixth. Robbing and stealing unjust goods and allowing the same, against the seventh. Also teaches that it is not necessary to lend and give. Summa Summarum, he teaches that it is not necessary to love God and one's neighbor from the heart. This means, of course, that the whole Scripture and worship is destroyed.

Thirdly, he is not satisfied with such a poisonous example and deadly doctrine, he goes to them and exercises two kinds of violence on them: spiritually he banishes and damns the souls that do not follow him; and physically he burns, drives out, and persecutes their bodies, goods and honor in the most terrible way. What more shall he do that may be evil? I think he is a Herod; yet he must let Christ remain and may not accomplish his will. He destroys many of them, but faith remains until the end of the world, even though it is hidden, fleeting and unknown.

253. *) But here you may ask me: How should those do to him, who are now spiritually and under herod imprisoned in false service, in monasteries and foundations? I answer: You cannot do otherwise to him, you must give up the false service and keep to God's word and the right service, or do as you have done before.

*) §§ 253 to 312 incl. have the editions a to s alone (and the Wittenberg Gesammtausgabe of 1563. D. Red.).

392 L. io. 440^42. on the day of the holy three kings. W. xi. 540-543. 393

the magi, drink the poison in faith, so that it does not harm you. You will find no other remedy, God's word will not change forever. Although I have also spoken of this in the other gospel above, I must still speak of it.

254 We set before us one who holds hard and argues against us that a priest, monk, or nun, or any other engaged and committed man, is bound to keep his vows, and may not leave them or walk in them all his life; and he bases himself on the Scripture, which says: One should keep what one vows. But we want to speak of the vows that God has not commanded, but which man does voluntarily. For that we vow in baptism to serve God and to keep His commandments, such vows God requires of all men, of which the Scripture says Psalm 22:26: "I will fulfill my vows to God"; and Psalm 116:18: "I will pay my vows to God before all His people," and the like; but He has not commanded the vows of the clergy.

With this counterpart we want to act in two ways. First, conclude thoroughly, since there is no doubt nor disputation. Secondly, dispute with him, research and seek the truth. In the first place, no one can and should doubt that everything that goes against God's commandment, whether living or dying, pledging or becoming free, speaking or remaining silent, is to be condemned and to be left alone, to be changed and to be avoided. For the will of God is to hover above and be done in heaven and earth, as we pray, even if a man could do all miracles. This is clear and certain enough. So now there is no doubt nor dispute, but it is definitely decided: If someone is a priest, monk, nun, or otherwise commits against God's commandment, that such priesthood and monasticism is nothing at all and all condemnable, and he is obliged to leave all this and to change. As if someone were a priest or monk, only of the opinion that he wanted to steal a cup or jewel, he is certainly against divine commandment.

*) To enter, that is, to enter an order.

D. Red.

If he has become spiritual according to the commandments, he has also sinned against them, and his vow does not bind him, and he should and may become worldly again freely, or must vow again from the heart and for a good reason. For his opinion has never been that he wanted to become spiritual; but if thievery had not driven him, he would certainly not have vowed anything and would not have regarded the state; therefore God cannot accept the vow, nor is he guilty of keeping it before him.

(256) But in the sight of men it is otherwise; for there he who vows must keep his vow, though he does not mean it with his heart. For man does not see another man's heart, therefore he accepts the vow as righteous, and believes it to have come from the heart; therefore he has the right to demand the same, and may honestly plead that the vower has now changed his mind and has repented him, which he does not owe him to believe: if he has lied before, then let the damage be his. But God cannot be deceived, and He judges only according to the heart; therefore, such a vow is not valid with Him, nor does He demand it, but is angry that He is thus tempted.

257 If then a man were to be spiritual against the first and highest commandment of God in the first tablet, he would be so much more guilty of forsaking his vows than this thief who vowed against the seventh commandment in the other tablet, as much as the first tablet and the first commandment are higher than the other tablet and the seventh commandment. For he who steals against the seventh commandment steals only temporal goods, the least of all creatures. But he who acts against the first commandment robs and denies God Himself, the highest good and Creator of all creatures; that even worse are the priests and monks who act against the first commandment, than this thieving rogue against the seventh commandment. How if we could prove that almost all priests and monks become spiritual against the first commandment, and become as little divinely spiritual, or perhaps less, than such thieving, false husks become spiritual? Oh, that would be to open monasteries and convents, to cut off monks and priests. Well then, look at it and listen.

394 L. 10, 442-444. on the day of the three kings. W. LI, 543-546. 395

The first commandment holds Christian faith in itself, for he who does not believe may neither have nor honor God: all unbelief is idolatry. Now Christian faith, which results only from God's grace, is acquired and given to us through Christ's blood, so that no work is useful or good to obtain God's grace. For this is too high for nature, which is only conceived and born in sins, and lives, works, and dies even in them, unless Christ comes to its aid, who alone through his work, not through our work, acquires for us God's grace; and thus through him we fulfill the first commandment, and have a God on whose grace we rely with all confidence, that without our merit he forgives all sin in Christ and makes us blessed, as is often said above. Therefore, it is impossible that this faith should suffer a reliance on works apart from itself, as if through them someone should obtain forgiveness of sins and grace, become pious and blessed; for this belongs to Christ alone, who does all these things through his work, and we should only believe this and turn to him for comfort.

Therefore there is no repentance, no satisfaction for sin, no obtaining grace, no becoming blessed, but only believing in Christ, that he alone has done enough for our sin, has obtained grace, and has made us blessed. After that, first of all, do the works freely in vain, in honor of him, for the benefit of the neighbor, not to become pious or blessed by them, or to put away sin; for this must be kept by Christ alone in faith and remain intact. He does not permit any angel, let alone our works, to put away sin, to acquire grace and to make us blessed; this is due to him, he has done it and does it alone, and he also wants us to believe it; and if we believe, we also have it. Of this St. Paul says Gal. 2:21: "If any man can be saved by the law and his works, Christ died in vain"; that is, if we can do so much that God forgives our sins, gives us grace and saves us, we cannot believe Christ. Why then did he die otherwise than to atone for our sins, and to obtain grace, and that we might be saved in ourselves and in the world?

To despair of our works, to think nothing of them, to defy Christ alone, and to hold with steadfast faith that he is the man whom God looks upon for us, and by his merit alone forgives us sin, and is saved and made blessed; that is a Christian faith, of which Christ says, Marc. 16:16, "He that believeth shall be saved; and he that believeth not shall be damned."

Now let us look at the clergy, and hold them against this first commandment and Christian faith. If a man is to become a clergyman or vow a Christian order, so that he will not touch the first commandment and deny God, his heart and mind must stand and not say otherwise than thus: Well then, I will become a priest, a monk, a nun, or else I will vow, not that I consider the state or order a way to salvation, nor that by such a life I intend to become pious, to atone for sin, and to acquire God's grace; God forbid that I should do so, for that would be too close to Christ and his blood, that would destroy all his merit and honor, and would be the highest denial of God and blasphemy. For all this I will wait for him in sincere faith, that he has done for me, of which I have no doubt. But if I ever have to do anything on earth, I will accept this life, practice it, mortify my body, and serve my neighbor as another man works in the field, garden, or trade, without all attention to merit and goodness in works. Behold, where opinion is not, Christ must be denied, and the first commandment must be nullified, and vain unchristian, unbelieving, Jewish, heathenish beings must be there. This is the powerful basic saying of Paul, Rom. 14, 23: "Everything that is not of faith is sin"; for without faith no one will be saved, Marc. 16, 16. So without it there must be neither righteousness nor truth.

Tell me now, how many priests and monks do you think you will find who become and live spiritually in such a Christian opinion? Do they not almost all say: If my order should be of no more value to me to atone for sin, to become pious and to go to heaven than a farmer's plow and a tailor's thimble, what would I do with it?

396 2. 10, 444-446. on the day of the three kings. W. XI, 545-548. 397

Am I then in the order and priesthood? No, I will do good works, say many masses, pray and do penance for myself and other people. 2c. What are these words of an unbelieving heart, which has denied Christ, and which is devoted to his order and works, which it should wait for in Christ alone through faith?

262 As has been said above, it is the opinion and teaching of all clergymen that one may obtain God's grace and put away sin by one's own works. They are so impudent that they sell, promise and communicate their good works, merit and brotherhood to others; they refrain from doing to men that which is proper to Christ alone, namely, to put away men's sins and make them godly. Christ especially proclaimed this in Matt. 24:5, saying, "Many shall come in my name, saying, I am Christ." Dear one, listen to the words: Is it not so, as is now said, that our priests and monks make themselves Christ? Though none of them say with their mouth, I am Christ; yet they say, I help other people, give them my merit, obtain grace for them, put away their sin; which alone is Christ's work and office. Thus they are Christ, even though they do not call themselves Christ. For Matthew, Cap. 24, does not say that they shall say, My name is Christ; but, I am Christ: I am Christ; not the name, but the office and work of Christ do they take for themselves.

Therefore we conclude here, without all dispute, and without question or doubt, that all clergymen who are not of the Christian above-mentioned opinion, priests, monks or nuns, have certainly vowed and live contrary to the first commandment of God, and are ten times worse than the thieving false mischief, of which it is said above. And they are certainly the lost multitude, Gentiles and Jews, the devil's own, as they go and as they stand; and it is they certainly and actually of whom St. Peter says 2 Pet. 2:1, 3: "There shall be false teachers among you, denying the Lord that bought them, and in covetousness defrauding you of money with fancied words." This they also do finely; for all goods and interest have come to the clergy for their own sake.

They do this because of their false, unchristian spiritual life, which they lift up with false words.

Therefore, all those who are advised to leave plates and caps, monasteries and convents, and to stop keeping their vows, or to begin anew to vow such a life in Christian faith or opinion. For the vow made in the unchristian opinion is no longer valid before God, for so much: Behold, God, I vow to you not to be a Christian man all my life, revoke the vow of my baptism, and will now make and keep a better vow to you apart from Christ, in my own being and works. Isn't that a terrible, horrible vow? Now this is no different, as has been thoroughly enough explained from the foregoing; but these are the ones who become spiritual in the best way than one would think.

For the great multitude who become priests and monks for the sake of their bellies, that they may be provided for in time, of which there are several now, are not worthy to be dealt with, much less that their vows should count for anything: they may become worldly if they wish, but they have never become or been spiritual. And it would be necessary for them to stop mocking God with their monkey play, to give up their prebendaries, fiefdoms, parishes, and monasticism and nunnery. O Lord God, how surely blind is the world! how perverse is it! The world is now spiritual, the clergy are the world. How strong is the regiment of the end of Christ.

266 On the other, let us now dispute and put: Although someone of Christian opinion has become righteously spiritual, whether he does not have the power, if the cause demands it, to become worldly again? Here I request that only pious, honest minds listen, who are not quick to judge, but are eager to learn the reason. For there is nothing to be said to the mad papists and Herodists, no one can argue with them; they can do no more than cover their ears, clench their teeth and shout: Heretic, heretic, heretic! Fire, fire, fire! Let us leave them as nonsensical and talk to those who want to have their own and other people's consciences taught.

Z98 L. 10. 446-448. on the day of the three kings. W. XI. S48-SS1. 399

267. It is ever irrefutable that a Christian's opinion of becoming spiritual, as stated above, is that it does not become spiritual because the state is useful and necessary to eradicate sin, to acquire grace, to become pious, to serve God especially, and to become blessed; For these are qualities of the common Christian faith alone, which nowhere but in Christ waits for such goods, but, free and free of such unchristian delusion, thinks only of accepting a good exercise of the body in this life. It is also irrefutable that God does not accept vows or spiritual status, unless in such a Christian opinion; for St. Paul stands strong here and says Rom. 14, 23: "Everything that is not done by faith is sin." "But God may not accept sin", Ps. 5, 5. and Hab. 1, 13. Since God does not accept such vows and status other than as free and unnecessary for salvation, and Christian opinion does not begin or vow anything else, I would like to hear him who could thoroughly and with honest reason deny that a clergyman may again become worldly without harm to his soul, with a good conscience before God, especially if he has cause to do so.

268 Because it is often said that it is not customary, that holy fathers have also done and written otherwise, everyone can see that nothing concludes. We do not ask here what custom does, or what the writings of the fathers will; but what is pleasing and right in the sight of God. Who can assure us that custom is not wrong and that the fathers did not err? For Christ proclaims in Matt. 24:24 that even the elect will be deceived by false Christians, as the spiritual ones are. Say what you will, for it cannot be added up that something should be freely and unnecessarily begun or vowed before God and conscience for the salvation of souls, and yet not be abandoned, but must be kept until death in case of loss of salvation. The two are strictly against each other; think for yourself.

A Christian vow to become spiritual must be like this before God: See,

Dear God, I vow to you to keep this life, which is free by nature and without need for bliss. Shouldn't God answer here: "Well, what do you vow to me and what do you keep? Do you not have enough necessary things to keep? You promise me nothing, except that you may keep it and leave it again. Well, I will let that happen. And so the vow naturally excludes before God that spiritual life remains free to keep and to leave; just as if your servant vowed to you and said: Lord, I vow to you this remaining day a free service, which I may do and leave, the other days I am obligated to you because of necessity 2c. Here I mean that if the servant did or did not do as he pleased, he would have done enough for his vow.

(270) I cannot understand otherwise than that all spiritual vows are like this, for the reason that faith makes all things free, and it is impossible that anything should be necessary or made necessary for salvation, either by ourselves, angels, or all creatures, except faith alone. And this is the freedom that Christ has purchased for us; of which St. Paul teaches to the Galatians Cap. 5, 1. and says against all human doctrine: "Stand fast in freedom, so that Christ may redeem us." Therefore, all spiritual vows must naturally retain in themselves the freedom to let go of the same life, and thus read: I vow to God and to you chastity, poverty, obedience, according to the rule of St. Augustine, to keep and leave freely until death.

Here, perhaps, someone should start laughing and say: This would be a foolish, ridiculous vow, and a pure jugglery and spookiness. I answer: Don't be surprised if people do ridiculous and foolish things, if they follow their own way out of God's order, and do what they think is good, not what God's word teaches. Such a vow is ridiculous, foolish and void; but with it, God's wrath is nevertheless fulfilled and countless souls are deceived, so that hardly any of the elect escape it.

272. people have such vows and

*) Starn, that is, Staar, blindness. D. Red.

400 L. io. 448-4si. On the day of the three kings. W.xi, ssi-sss. 401

For in former times, when the youth was taken up to be taught and brought up in the Christian way, as should now be done in the schools, they were allowed to remain free for a time in discipline; then some remained in it willingly all their lives and got into the habit that a few ran away from the collection, but generally all remained in it to the end; so in the end monasteries and convents grew out of it. Since the masters became lazy and the youth unruly, they invented these ropes and chains of vows, caught the consciences with them, got rid of the worry and fuss, so that each one had to urge himself to be and remain chaste and pious for the sake of the bond of his vow; just as in the high schools also the cursed way reigns, with oaths and vows to ward off and execute all things, entangling the poor youth so shamefully without any trouble.

Thus the free Christian schools have become stables of misery and monasteries, and faith has been converted into works, and freedom has been destroyed and imprisoned by vows; therefore it is no wonder that when Christian freedom shines forth again, human vows are regarded as ridiculous and foolish. Christian freedom can now never exist with fearful vows of outward works. The two one must give way, that is in vain. Faith makes all outward things free; vows bind them: how then can they both remain at the same time? Thus faith is divine, vows are human; therefore it is not possible that God should abandon faith and look to our vows. Therefore it is also not possible that he who sins against God or breaks his vows remains a priest, monk or nun as long as he wants, and becomes worldly when he wants.

274 We still want to discuss this to comfort the wretched prisoners of conscience, who have been crushed under this herod and end-Christ. I assume that the vows are made in a Christian manner, and that they are necessary to keep; what will one say to that, if one would find it impossible to keep them? I take before me that which is most apparent, namely, the vow of the

Chastity, which one sees before one's eyes, as it is impossible for the more part to keep; even where there is not special grace, nature is much too small to keep.

Moses wrote much about the natural flow of man and woman, both awake and asleep, of which no one is now allowed to speak publicly; so much purer have our ears become than the mouth of the Holy Spirit: shame on us when there is nothing to be ashamed of, and shame on us when there is something to be ashamed of; surely it would be necessary for everyone to know and be taught about this, especially the youth. Where there is no heavenly, high grace, nature must flow after its own kind; if man and woman do not come together, it goes its own way and is unruly; that it would be better if male and female were together than God has created and nature gives. Many teachings and books have been written about this; if God would help, everything would be well written.

276 So I ask: How shall one advise such a one, to whom it is impossible to keep? If you say that one should defend oneself with prohibitions, then one of the three will follow, because there is no great mercy: male and female will run together where they like, as now happens among the priests; or nature will solve itself; or where none happens, there will be an eternal burning and secret suffering. Then you have made a devil's torture, and it happens that the man would take the ugliest woman on earth, woman would take the unfunniest man on earth, because of the raging evil lust of the flesh.

Forgive me, and chaste ears shall forgive me; I must reach into the sickness of the soul, as a physician into the dunghill and secret place, if I should advise otherwise. Now God does not like and does not want forced, unwilling chastity, nor is chastity before Him, unless it is willing, as all other services must be willing, or He does not respect it. What do you do, then, that you keep this poor man in unchaste chastity all his life? that he sins with his heart against his vows without ceasing, and perhaps it would be better if the little man had

402 8. 10, 481-453. on the day of the three kings. W. XI, 553-556. 403

sometimes a damsel and the damsel a boy with him.

Here, some teach that it is enough for someone to willingly begin chastity and vow that this will help, even if he becomes unwilling, so that in the power of the willing beginning, no harm will come. O deceivers and blind leaders, that you judge God's service by the work and not by the spirit. It is in vain all that is done unwillingly would be better left alone. For it may happen that when male and female are together, they have lesser flames and desires than when male and female are together: but the greater the desires, the greater is the sin of unchastity. So these three kinds of people may not find a council; the pope lets them flow, burn and torture as they can; that I respect, they are the children who were sacrificed and burned to the fiery idol Moloch in the people of Israel.

Thus you say: How shall I do otherwise to him? It is not fitting to marry them because of the vow, since the Scripture says, Vovete et reddite: vow and keep. I wanted to have this answer. Now you answer me again, "It is not proper for them to marry," you say; "Why then is it proper for them to marry, to flow and to burn? Is not the vow here more grievously broken than if they were wedded? How fine this helps the vow, that you refuse the marriage, and see that you can't refuse the bastards, and the flowing, and the burning. I mean, that is to leave the beam in the eye and to pull out the stick.

280 Yes, you say, the man may finally leave the woman and live chastely, which he may not do in marriage. Dear, give me some examples of this. It happens sooner that married people abstain and willingly, than such people; but let that pass until another time. Here answer me: St. Augustine sets in his rule that his brothers shall not go alone, but two and two; this I have vowed unto death; well then, I am caught and forced to be alone, tell me, where is my vow? If I am to keep my vow here, I must let myself be killed before I suffer to be alone. But how, if they

not want to kill and keep by force alone, my vow must ever be broken, or must have resolved in itself at all times this addition: I vow to keep the rule in this and this piece as much as I can.

281 Further: I vow to pray, wear clothes and other such things as a rule. Well, I get sick, have to lie in bed and cannot keep any; where is the commandment here: Vovete et reddite: Vow and keep? It does not help me that I am sick; for God's commandment is to be kept unchanged, whether dying, living, sick or well. What do you want to say to this? It is not a matter of making loose, lazy, unfounded excuses; we are dealing with serious matters, in which the salvation of souls is at stake, since one should respond honestly, correctly and thoroughly. Therefore, if you want to say: If I am trapped and forced to be alone, and if I am sick that I cannot keep the other parts, it is enough that I have the will to keep and do against the rule with unwillingness, God looks at the will, where the deed may not follow. Dear, this does not help; my vow is made to the deed, and does not understand the will alone, but the work described in the rule.

Therefore, if the work does not follow, the vow is broken, or the vow excludes the case of inability. Otherwise I would also take a wife and say: I would like to keep chastity with will, and do it unwillingly; but it is impossible for me, my nature forces, catches and wins me. Who is there in all the world who would not rather live chastely and without a wife, where he could as well as he would? You must speak differently about this.

Now, if in other things the impossibility (as no one can deny) is reserved in spiritual vows, and no one sins if he never fulfills the vow all his life because of the impossibility, I would like to hear the reason honestly why chastity alone must be kept, whether it is possible or impossible, and not also in the vow the addition should be reserved: I vow chastity as much as it is possible for me.

404 D. io, 4S3-4SS. Around days of the three kings. W. xi, 5S6-5S8. 405

If we want to speak without foul faces, we must say that either the impossible chastity, like the other impossible pieces, is never vowed; or no monk on earth has ever come. For there has never been one who has not once fallen ill, or otherwise been prevented from having to leave some parts of his rule, which is nevertheless contrary to his vow.

284 Above all this, it is the unanimous custom of all of them that they generally leave such things free in the power of the ruler, so that the latter may dispense with his subordinates and charge them to keep in whatever way he pleases; not only for reasons of impossibility, but also for convenience, and as it seems good to him; which is, after all, contrary to the vows, where the vows are to be understood without any addition. For what you vow to God to keep, of course, no creature will take from you. Now you vow the whole rule, and your prelate exalts you in whatever part he wants or you need; that without doubt all monks' vows can be regarded as if this were their content: I vow to keep the rule as far as is possible for me and pleasing to my prelate. If this is not the content and opinion of the vow, then all orders and monasteries are false and damned; or no monk has ever been on earth. For no one has ever believed and respected this point otherwise. Why then should not a prelate have power to give a brother leave to become worldly and conjugal, seeing the fiery and troubled temptation of the flesh torment him? If he cannot let up the vow of chastity, how does he let up all the others? But if he can forbear the others, why not also chastity, if it has more cause than the others?

That is why they divided the vows into substantialia and accidentalia, that is, some vows are movable, some immovable. Of the immovable ones they made three, poverty, chastity and obedience. The other ones, all with the whole rule and order, they call movable.

How is the devil such a wicked rogue and full of a thousandfold cunning? If we ask them here, for what reason they have such subterfuge?

and who gave them the authority to do so; they may say nothing else, but that they do it by their own authority, without any reason or cause. For when they saw that it was impossible for them to vow an order or rule, and that it would not be kept, they thought, "Well, what shall we do now, since all this is vowed and not kept? If they are all to be condemned, then no monk is in the state of blessedness, and all orders and rules would be nothing else but vain, impossibly foolish things. We want to do this to him, we want to exclude three pieces, which shall be called immovable, and whoever does not keep the same, that he is damned; the others shall be called movable and immovable: and so it happened, so they also keep, use and teach all of them. But hold your peace, dear sirs, we have something to talk to you about.

If it is true that you have power to make mobile and immobile, you also have power to condemn and to save people. But tell me, how can I be sure that such a division of yours is right and pleases God? Who will satisfy and assure my conscience when it is urged by these commandments? Commandment: Vovete et reddite? Do you think that it will be enough for me that you divide in this way, or that you show how it should not be done? No, your dividing and not keeping will not be enough for me against this storm: Vovete et reddite. I have not vowed the immovable alone, but the whole rule with movable and immovable. The supreme judge will not suffer me to change his word and say: Omnia vovete, aliqua reddite (Vow all, keep some); but he will say: Quodcunque voveris, redde. Et iterum: Redde vota tua (What you vow, keep. And again: Pay your vow).

Therefore, this exclusion of the three vows is certainly an erroneous and seductive thing, invented out of human discretion, or all vows must be equally flexible; for they are equally vowed, required by the same commandment, and must also be kept or not kept in the same way. What may you say to this, dear sirs? You will say: It is impossible and vain thing, where it is thus

406 L. ia, 4SS-4S7. On the day of the three kings. W. xi, sss-ssi. 407

is done for spiritual life. This is also true: we are fools; we vow, do not know what we vow, want to help ourselves, and make possible, impossible, to keep, to leave, movable, immovable, what we think. But the Supreme will not allow us to do this; he will not let his commandment weave to and fro according to our will.

You have learned this from the pope, who also takes this commandment of God: Vovete et reddite, and pulls it as far as he wants. He wants to take all vows, without chastity and devotion, to Nom, to St. Jacob and Jerusalem, and shall now gain such understanding of God's commandment: Vow to keep chastity and chastity at St. Jacob's at Nome and Jerusalem; otherwise you must not keep your vows. Behold, thus shall God's commandment be in His power, what to keep or not to keep. O accursed abominatio (abomination), how insolent, how sacrilegious is thy pride against thy God. But what reason and cause has he for this? None other than that chastity and pilgrimage are great things, but the other things are small. Behold, the senseless fool and blasphemer, who dissolves God's commandment when it commands a small thing, and teaches to keep it when it commands a great thing: the same stiff-necked, straight against Christ, Matt. 5:19: "He that dissolves one of the least commandments, and teacheth men so, shall be the least in heaven." As the pope, what is small thing, thou shalt not keep, and we resolve on the commandment, Vovete et reddite, in all small things: so do the ministers, his children, as their father teaches them, say: Vovete et reddite (Vow and keep) the three immovable vows; but, Vovete et non reddite (Vow and keep not) the movable vows. Then see if the spiritual state is not the devil's own rule and nature, founded on vain lies and blasphemy.

Not so, dear man, be it small or great, what is comprehended in God's commandments should and must be kept. Here one must judge not by the works, but by the commandment: you must not see whether the work is great, small, kept or unkept; but only whether it is commanded. If it is commanded, then there is no more slackness, unless

as it may be. For Christ says: Not one jot or tittle shall pass from the law; all must be done. But the pope with his disciples does not take only iota and tittle from this commandment: Vovete et reddite, but letter, text, sense and everything together.

291 The clergy may not deny that they vow all movable vows and are understood under the word vovete; for they call them vota, vows, although they make movable ones of them. So they can never deny that they are obliged to keep them, and must also remain under the word reddite. Otherwise you might be hostile to your neighbor in your heart and say that you are not obliged to love him, but that it is enough that you do not kill him, and so keep the great part of the fifth commandment and leave out the smallest. So from now on we would like to divide all of God's commandments into great and small, or into movable and immovable works, and say that we do not owe to keep the small or movable ones. Let God be foremost, even though the pope holds and teaches this with the high schools, which, unfortunately, is followed by the clergy.

What do we want to do here? Shall the clergy hold all their vows and rules to be immovable, which of them will be saved? Do you want to condemn and reject them all? I would not like to condemn any of them; I would much rather that they all ran away from the monasteries again or became spiritual in another way. In that way they must certainly all be condemned, if they tear and stretch God's word according to their will. That is why I have disputed all this, so that I irrefutably enforce that either all vows must be movable, or all must be immovable, and quite the same, one as the other. And if one of them may be relinquished with a good conscience for cause, then chastity and all the others may and shall be relinquished where necessity and cause demand it. I hope that I have thus shut the mouths of all the adversaries, so that they will be stunned and will not know how to answer.

293 Because we now see publicly,

408 2. io, 457-45S. On the day of the three holy kings. W. xi, ssi-ssi. 409

That the impossible ones be remitted, even by the holy people, and God does not require them of them, I have decided that no vow before God shall be accepted otherwise, nor may be done otherwise, except with the reservation and opinion: if it is possible and pleases the prelates; so that we may give wives and husbands to all young monks and nuns and make them worldly again, where it is necessary for them, and cannot keep them with a good conscience and divine favor and will; so that we may bring the monasteries back to their old, first, original reformation and nature, that they may be Christian schools, where boys and maidens are taught discipline, honor and the faith, after which they may remain free until death, or as long as they wish; and God has never looked at them differently, nor willed them otherwise.

294 Let's have another meeting with them, so that we can see how completely confused, bottomless the spiritual being is. I assume that their dream is true about the three immovable vows, which are poverty, chastity and obedience. Poverty is of two kinds, spiritual and corporal. Of the spiritual, Christ says Matt. 5:3, "Blessed are the poor in spirit," which is that a man is left alone and willing to do without all goods, and has a separate desire for them in his heart, whether he has much good and reigns, as Abraham, Isaac, and Jacob, and all devout Christians. This poverty is common to all Christians, vowed in baptism, and is not vowed by the clergy; for their vow requires that Christian, evangelical, common poverty be there first.

295. physical is not to possess or have any good externally. This is not possible, nor did Christ command it or keep it; for man cannot live without temporal food and clothing. Therefore they have interpreted it to mean that physical poverty is having nothing of one's own. This poverty was described by Lucas Apost. 4, 34 in the apostles. Christ also held it; for his bag, which Judas carried, was common to all the apostles. John Cap. 12, 6. does not say that Judas carried Christ's bag, but rather: "He had the bag, and what was given, that he carried.

He": these words prove that the bag was common to all. Otherwise he would have said that he had Christ's bag and carried what was given to Christ.

Now look, St. Bonaventure became a cardinal; Eugenius, the pope, was St. Bernard's disciple; and many clergymen have become bishops and popes. Tell me, where is the vow of their poverty? They are ever holy. And if the vow had not been flexible and free before God, they would certainly have been condemned, as those who have not kept their vow until death. Now, popes, cardinals, bishops have their own goods and do with them what they want; which is strictly against the vow of poverty. Thus, the papal, cardinal, and bishop's office is considered by everyone as worldly in comparison with the monks' office.

297 Do you mean to say that they have followed obedience and have risen to a more perfect state, and have not their own goods but the goods of the churches among them? Dear, see, what you say, are these not vain words? But do you mean to smear my mouth with them? Not so, dear brother! First of all, obedience to one side, obedience to the other; keeping vows is God's commandment and God's obedience, from which even an angel is not to be obeyed; as St. Paul says Gal. 1, 8. and Peter Apost. 5, 29: "One must be more obedient to GOD than to men." Now if they have gone out of God's obedience for the sake of Pabst's obedience, they have gone out of heaven into hell. No, you do not have to throw God's commandment and obedience to me like that. For so I would also say, that thou mightest step out of the vow of chastity for the sake of the Pabst, and transgress all the commandments of God. If you transgress one commandment of God for the sake of man, you may transgress them all.

Secondly: Even if the rank of cardinal, pope, and bishop were a perfect rank, it is not to be stepped out of God's commandment. For apart from God's commandment there is no state, let alone a perfect state, but only error and seduction. Perfection is not contrary to God's commandment, yes, it goes alone in God's commandments, and breaks none, but keeps them all together. See,

410 L. 10, 459-461. on the day of the holy three kings. W. XI, 564-566. 411

With what great lies and falsehoods do the people go about that they do not know what and what they are talking about, making perfection apart from God's commandment and wanting to cancel God's commandment with it. But since the papal, cardinal, and bishop's dignity is a purely lordly dignity, the most imperfect, we will not receive these saints, for we confess that all vows before God last only for a time and are free to change, as we see this vow of poverty changed here. Why then should chastity not also change out of necessity and cause, if it is not vowed higher than poverty? But let it be that such saints have entered into a perfect state from the vow of poverty, then you must admit to me that the marital state is perfect against the state of unchastity or against impossible chastity, as St. Paul 1 Cor. 7, 9. says: "It is better to be free than to burn." It is ever better to lie with a legitimate wife than with an illegitimate one, or to flow, or to burn. Well then, let all who keep an unchaste chastity and an imperfect, unwilling state of chastity enter into this perfect state of marriage; or if you do not want to do so, your excuse of the perfect state is not valid either.

299 Thirdly: How can you be so bold as to say that the vow of poverty is not broken because they do not trade their own goods but those of the church? If this were so, what would they be better than a secular house servant or magistrate? Why do you not consider them to be spiritual because they do not govern their own goods? They are vain, lazy theidings. But it is not true, the bishops have goods as their own, and their nature, considered against the clergy, is a thousand miles unequal, because of poverty. Therefore, nothing can be raised here; one must confess that poverty is vowed no further, for as far as the prelate wills or demands cause, we want to preserve the saints otherwise.

And what needs much circumlocution? It is obvious that a spiritual man pledges only the childish, servile poverty that lies in the fact that he has no goods in his hands, but is a subject and takes what is given to him.

But as soon as he comes into the regency, that he presides over others and distributes goods, he is no longer in the vow of poverty, until he is deposed and becomes a subject again. For what is the difference between such a regent and a secular head of household or bailiff, as far as the goods are concerned, to have, to use, to govern, to divide? They are only fictitious words, as St. Peter says, whatever else is said about them, basically it is a completely secular office, work and status. Therefore, we see how God does not take the vows other than freely and flexibly; otherwise no monastery would have to have a prelate: that necessity forces the monasteries to keep schools and exercises for young people.

Similarly, obedience cannot and may not be understood in any other way than filial and servile obedience, for the words of the vow clearly express obedience to the abbot or prior. When one becomes a bishop or prelate, where is the vow of obedience? One must now be obedient to him and he is not obedient.

But if you want to make your lazy excuse here, that such a one enters into a higher obedience, or keeps the heart willing to become obedient again, all this is already misplaced; for it is said: Vovete et reddite: against the words there is no gloss, God does not want His commandment to be torn apart, neither for high, middle nor low obedience. So it is obvious that clergymen do not vow heart submission, but bodily submission; for heart submission is common to all Christians toward everyone, as St. Paul Rom. 12, 10: "You should respect one another, so that each may be the superior of the other. Now, however, the monasteries must not have prelates, nor must they be able to give bishops, or the vowed submissiveness ends with the vow. Therefore, see how finely these two vows are called immovable, how they deal with fables and invented words. God also lets his saints vow and live in this way, tolerating their foolishness: but he does not take the immovable vows, as you see from all this dispute; for they are contrary to Christian liberty and all good order, only that the

412 L. io, 461-164. On the day of the three kings. W. xi, ses-sW. 413

So the evil spirit should and must have its way with the unbelievers and work its foolish work in them, as St. Paul teaches.

So there remains the one vow of chastity, which alone must remain immovable, unshakeable, which should be the most free and most flexible. In all others one says: Vovete et non reddite (Vow and do not keep it); here alone it is iron and steel; Vovete et reddite (Vow and keep). Is it not an abominable perversion? But the evil spirit did it so that he would keep the souls the stronger in unchastity, and fast there, where they are weakest and good to keep; seeing well that all other vows might be kept more easily. Therefore he did not insist on them, but he insisted on this impossible thing alone, so that he would be sure of his tyranny. Oh Lord God, what a spook and monkey game he plays with the spiritual state.

So in the whole spiritual nature we find nothing solid, certain and stable; everything still wavers and moves without Scripture and reason, so that it would be sufficient to leave everything and run away, the only cause being that there is no Scriptural foundation, and that there is such manifold error and lies in the main things. 24, by Paul 2 Tim. 3, by Petro 2 Ep. 2. so severely condemned and cursed, that if you had made ten vows, because you see that it is done in the devil's doing and against God, you would be guilty of resigning, or ever vowing in a new free way, as is said above.

They have one thing that they raise: They were holy fathers in the spiritual state. But against this they should be afraid that Christ says: The elect may be deceived by them; as here the Magi were deceived by Herod, and the examples much more. The three men, Hananiah, Azariah, Mishael, remained in the furnace of Babylon. Naaman of Syria remained pious in the temple of the idol alone. Joseph remained devout in Egypt. What shall I say? St. Agnes remained chaste in the common women's house and the martyrs remained holy in dungeons, and still daily Christians remain pious in the flesh, in the world, in the midst of devils;

Should he not have been able to keep Franciscus, Bernard and their like in the midst of error, and if they had sometimes erred, lead them out again?

He has allowed almost no great saint to live without error. Moses and Aaron, Miriam, David, Solomon, Hezekiah, and many more, he has caused to stumble, so that no one should ever rely on the mere examples of the saints and works without scripture. But we plump for what we only see and hear of saints, then we fall on it, and generally meet that which they as men have infirmly erred. Then error must be a thorough truth to us, and so we build on the crooked wall, of which Psalm 62:4, 5: "How do you fall down on the man, you will kill yourselves; just as on a sloping wall, and on crumbling walls; but they have thought to show him up, only seek how they lie: with the mouth they praise, but with the heart they malign" 2c.

But if all other things were good in the spiritual state, the abuse of the mass would be enough to make one flee from it where one hears it called. I consider that such abuse of the high sacrament is reserved for this state, as the worst, most pernicious and most abominable that has come on earth, and will be the greatest and last among the evil ones. Then they make of the mass a sacrifice and good work, which they sell to the people and endow all interest on it. Oh, the terrible perversion! What wrath should it not deserve? If God wanted that all the private and angular mestas were removed, then there would be a hope that God would be a little more merciful to us. But now we are blinded, we think we are doing great sin if we let the masses fall; and presuming to propitiate and serve God with such abominable abuse, there is no end to wrath, and all our prayer becomes vain sin, as Psalm 109:7 proclaimed. There should be only one mass a day and it should be treated as a common sacrament; indeed, only one mass a week would be even better. But the thing is not to be advised, it is too deeply settled.

308 I want to have done this run-out

414 D. io, 464-466. on the day of the three kings. W.n, S6S-S72. 415

I do not care if the clergy will be angry and cry out against me. I would rather they were angry than Christ. I know myself guilty of advising and helping the wretched consciences and souls, of sharing with everyone what God has given me; I will not leave the guilt on me. Whoever does not receive it, I will not answer for him: he looks to himself, he has my faithful service and advice there; if I could do more, I would do more for him. Become and remain spiritual, whoever will; but whoever wants to be saved, let him see to it that he becomes Christian, and let clergymen be clergymen.

Perhaps here the chaste hearts and holy priests of God, who like nothing without what they themselves speak and write, will open their mouths and say: Oh, how the monk is oppressed by his habit, how he would like to have a wife. But let them only blaspheme and have their courage, the chaste hearts and great saints; let them be iron and stone, as they cast themselves up: only do not deny that you are a man who has flesh and blood; let God then judge between the angelic strong heroes and you sick despised sinner. I hope that I have come so far that I can remain as I am by God's grace, although I am not yet over the mountain and do not dare to compare myself to the chaste hearts; I would also be sorry and God would graciously protect me from this. For if you knew who they are, who pretend to be so chaste and show discipline, and what St. Paul says in Eph. 5:12: "What they do secretly is also shameful to say": you would not consider their highly praised chastity worthy of a bride to wipe her shoes on. Here, too, the reversal goes, that the chaste are the unchaste, and all that glitters is deceptive.

Dear boy, do not be ashamed that you desire a maiden, and that the maiden desires a boy; only let it come to marriage, not to fornication, and it will be no more a disgrace to you than eating and drinking is a disgrace. Chastity shall be a virtue, which therefore goeth forth in the wondrous works of God; as, if a man eat not, neither shall he eat.

drink. It is above the healthy nature, let alone the sinful depraved nature. God did not let many virgins live long, but hastened with them fresh from the world, as, Cecilia, Agnes, Lucia, Agatha and their like; he knows well how noble the treasure is and can hardly be preserved long. If in any city there were five boys and five maidens, twenty years old, completely pure, who had felt nothing full of natural flux, I could say that Christianity would be better than in the times of the apostles and martyrs.

O Lord God, I fear that by no other means could unchastity have broken down more and more horribly than by such commandments and vows of chastity. What a Sodom and Gomorrah the devil has created by such commandments and vows, and has made the strange chastity so completely common to unfortunate misery. Neither common women's houses, nor no irritation is so harmful, as these commandments and vows, invented by the devil himself.

312 Now here I say, what boys and maidens have become spiritual before they have felt what flesh and blood is, as there are of fifteen, sixteen, twenty years, they should only be torn out quickly if they desire it; for their vow is nothing at all, as if a child had vowed it. Here is not to be seen the carnival consecration, whether he has priest, deacon, or otherwise a holy order. It is a jugglery with the consecration and counts for nothing before God. That's enough of that, now come back to our things, since we have left it.

When the Magi came from Herod and returned to Bethlehem, the star appeared to them again, and they were very happy. This always happens when the heart, after the error and deception of human doctrine, returns to the knowledge of the truth and the gospel; it immediately gets rid of Herod, and sees how certain and light the way of truth is in contrast to the pretense that the Herodists put forward; then the heart also becomes glad. For the gospel is a comforting teaching that leads us out of human presumption into the confidence of God's pure grace, as Ps. 4:7, 8.

416 D. 10, 466-468. on the day of the three kings. W. XI, 572-S74. 417

says: "Lord, let the light of your countenance shine upon us; with it you give joy to my heart."

Again, all who walk in the doctrines of men and in their own ability lead a hard and fearful life, and yet are of no use. What heart should not rejoice when it sees how the Pabst's rule is a vain trouble and burden to consciences, and deceives all the world with its appearance. The divine light and truth has the nature to align the consciences, to comfort the hearts and to make the spirit free; just as the teachings of men naturally depress the consciences, torture the hearts and extinguish the spirit.

315. Above this, the star goes before them, does not leave them until it brings them to Christ, and does not go further, but remains above, where the child is. So does the light of the holy gospel, which is like a bright lucerna in the darknesses, as St. Peter calls it 2 Petr. 1, 19, and goes before us, leading us, if only we cling to it with firm faith, not leaving us until it brings us to Christ and the truth; neither does it go further, for apart from Christ it teaches nothing.
316. So in this star is signified the manner and works of this gospel, and by the magic of all believers: that as the star led them bodily to Christ, and they followed him bodily, so the gospel leads men's hearts spiritually in this world, and believing hearts see it, and follow it gladly, until they come to Christ. Thus St. Paul boasts in 1 Cor. 2, 2: "I made myself believe that I knew nothing when I was with you, except Jesus Christ alone, and Him crucified. And Col. 2, 8. he forbids us to follow any teaching that does not teach Christ. What is this but that this star alone teaches Christ and nothing else? Thus, in this figure, all the doctrines of men are condemned, and no more should be preached to Christians than the pure, clear, single light of the gospel, and we are to follow the same star alone. Therefore also here pope, bishop, priests, monks with all their regiment and doctrine are condemned as Herod's tyranny to be avoided.

317 Also, the papists and heroes are given the

They have shut their mouths and punished their lies honestly, because they teach with wanton outrage: one should wait for the Christian church and the faith with them; and whoever does not hear them should be considered as not hearing the Christian church. They want to be the sign and the star that leads to Christ and the truth; but it is false and untruthful. If you want to know where Christ and the truth are, learn from this history. Do not look at the pope, not at the bishops, not at the high schools and monasteries; do not be deceived that they preach much, pray, sing and say mass; do not ask that they sit in the place of the apostles and hold spiritual office: all this may deceive and deceive without ceasing; they err and teach error. There is no more than one certain sign, whereby thou mayest know where Christ and his church are, which is this sterile thing, the holy gospel; all else is false and erroneous.

But where the Gospel is preached, there this star shines, there Christ is certainly, there you will certainly find the Church, be it in Turkey, Russia, Bohemia, or wherever. It is not possible that God's word should be, and God, Christ and the Holy Spirit should not be there. Again, it is not possible that God, Christ, the Holy Spirit, the Church, or something blessed should be there, since God's word does not read it, even if they would do all miracles; but there must be vain Herodists and devils' regiments. Now everyone sees how the pope and the clergy deal only with human doctrines without God's word.

They went into the house and found the child with Mary, his mother, and fell down and worshipped him.

This house is the Christian church, the assembly of all believers on earth, in which alone you find Christ and his mother; for in the Christian church alone are they who, pregnant and fruitful by the Holy Spirit, give birth to Christianity and lead a Christian life. Everything that is outside this house, however beautiful it may be, however reasonable it may be, neither Christ nor his mother is there, that is, there is no Christian life there.

418 8. 10, 468-471. on the day of the three kings. W. XI, 574-577. ' 419

ches may not be without faith and the Holy Spirit.

Therefore, if the pope, bishop, or whoever it is, asks you to look at them, if you want to see the church, remember this gospel and look for the star; be sure, where the star is not above, there is certainly not the house where Christ and his mother are found, that is, where the gospel does not hover and shine, there is certainly not the Christian church. You will not miss this star; you will never really find it without it. It leads to this house and remains above it: thus the gospel brings you into the church and also remains above the church, stands firm, cannot be driven away by any persecution; it shines freely and publicly, so that all its enemies are put off; as we see all this fulfilled in the apostles, martyrs, all saints, and still daily where it is preached.

And they have handed over their treasures and offered him gold, frankincense and myrrh.

All physical sacrifices in the Law of Moses, and where they occurred, signify the spiritual sacrifice, of which Heb. 13:15 says: "Let us offer through Him always the sacrifice of praise to God," that is, the fruit of the mouth that confesses His name. And Hos. 14:2, 3: "Return, O Israel, to GOD your LORD; for you have fallen in your sins. Take words with you, and turn to God, and say unto him, Take away from us all sin, and lay hold on good:" that is, let go the evil which thou hast brought upon us by thine hand, and take good in thine hand, which thou hast given us: "Then will we offer unto thee the calves of our mouth," that is, praise and thanksgiving. These are the right calves to offer unto thee; of which also Ps. 51:20, 21: "O Lord, do good by thy grace, O Zion, that the walls of Jerusalem may be built up. Then you will receive the sacrifices; then they will offer calves on your altar"; item Ps. 50, 7-15: "Listen, Israel: I am your God, I do not have to punish you because of your sacrifice. What will you sacrifice to me? Shall I eat veal and drink goat's blood? If I were hungry, I would not say much to you. But the world is mine, all the birds

of the air and all the animals of the earth, all that you can sacrifice to me is already before me. Offer to your God the sacrifice of praise, and keep to him what you have vowed to him. The sacrifice of praise honors me rightly, and that is the way to blessedness." From these sayings it is clear that the sacrifice, if it is to be pleasing in the sight of God, should be praise and thanksgiving, or ever not without praise and thanksgiving. And where it is without praise and thanksgiving, He does not want and does not like it, as He also says Isa. 1, 11: "What is your sacrifice to Me: I do not want your smoking."

We can give nothing else to God, for everything is already His and we have everything from Him: only praise, thanks and honor can we give Him. This is also what Ps. 116:12, 13 means: "What shall I pay God for all the good things He has given me? I will take the healing cup and call upon God's name. Thou hast broken my bands; therefore will I offer unto Thee the sacrifice of praise." Now praise is nothing else than confessing the good deed received from God, and not ascribing it to us, but to Him alone, and carrying it home again. And this same praising and confessing is done in two ways: once before God alone, the other time before men; and is actually a work and fruit of faith; of which St. Paul teaches Rom. 10:9, 10: "With the heart one believes, and thereby is justified; but with the mouth one confesses, and thereby is saved. For if thou shalt confess with thy mouth that Jesus is the Lord, and shalt believe with thine heart that God hath raised him from the dead, thou shalt be saved." As if St. Paul were to say: "This is not the right faith, that you would secretly believe in Christ in your heart and praise Him in the corner; you must freely confess Him with your mouth before everyone, just as you believe in your heart. This will soon be the end of your neck. For such confession the devil and man cannot hear, and the cross is bound to such confession; as you see that even now pope, bishop, priests, monks cannot hear Christ's word nor suffer, that the prophet says: "I will take the cup that can be healed and call upon God's name. As if he should say: "If I praise and confess God, they will drink me with the cup of Mary".

420 D-10. 471-47". On the day of the three kings. W. xi, s77-8M. 421

I will accept it in God's name, and will not be silent in praising God: it will not harm me, but will heal me and help me to salvation; this is also the intention of Christ Marc. 8, 38: "Whoever is ashamed of me and my words before this sinful and adulterous generation, the Son of Man will also be ashamed of them when he comes in the glory of his Father with his holy angels.

323 Many have interpreted these three sacrifices, one in a different way, the other in a different way, but they all generally stick to the fact that they are three different confessions. Therefore, let us take what seems to us to be the best of all. The gold offering, they say, means that they confess Christ to be king; the incense, that he is a priest; the myrrh, that he died and was buried. All three pieces are supposed to rhyme with Christ according to mankind, so that he is God and for the sake of the Godhead such things have happened to mankind.

First, the Christian faith confesses and praises that Christ is King and Lord over all things, according to the saying Ps. 8:7: "You have made Him Lord over the works of your hands, and have put all things under His feet," and Ps. 110:1: "God has said to my Lord, sit at My right hand, until I put Your enemies at Your footstool. This confession in the right faith is a high, mighty defiance and arrogance of all believers in Christ against everything that is against them, be it, as Saint Paul says Rom. 8, 35: sword, famine, frost and all creatures. Who will harm or frighten a Christian if he offers this gold, believes and confesses that his Lord Christ is also Lord of death, hell, devils and all creatures, and that everything is in his hands, even under his feet?

(325) He that hath a gracious prince feareth not any thing that is under the same prince, and defieth, and glorieth, and confesseth the grace and power of his Lord. How much more does a Christian man defy and boast against torment, death, hell, the devil, and say comfortingly to him, "What may you do to me? Art thou not under the feet of my Lord? Defy and devour me without his will. Behold, such a free heart makes this golden sacrifice. O how strange is

which has now been done; therefore it is very comforting, if anything frightens or harms you, that you go out verbally and confess Christ, saying, Omnia subjecisti sub pedibus ejus: All things are under his feet, who then will be against me?

326 Secondly: Incense is used for worship according to the Law of Moses, to burn incense in the temple, which is part of the priestly office. Therefore, offering incense is nothing other than confessing Christ as a priest who mediates between God and us, as St. Paul says in Romans 8:34, that he speaks for us and mediates before God, which is most necessary for us. For by his kingdom and dominion he shields us from all evil in all things; but by his priesthood he shields us from all sins and God's wrath, intercedes for us, and sacrifices himself to propitiate God, that through him we may have confidence in God, and that our conscience may not be dismayed or afraid of his wrath and judgment; as St. Paul says Rom. 5:2: "Through him we have peace with God, and access to his grace through faith."

327 Now this is much greater, that he makes us secure against God and satisfies our conscience that not God and ourselves are against us, than that he makes the creatures harmless to us. For it is much greater. Guilt than pain, sin than death. Since sin brings death, and without sin death would not be, or ever would not be harmful. Now as Christ is Lord over sin and death, and in his power to give grace and life to all who believe in him, so offering gold and incense, confessing the two offices and works of him, and giving thanks to him, as St. Paul does 1 Cor. 15:55, 56: "Where is death your spear? The spear of death is sin, but the law is the power of sin. But praise and thanks be to God, who has given us the victory over death and sin, through Jesus Christ our Lord."

This is a high defiance, that a man, against his sin, against his evil conscience, against God's terrible wrath and judgment, can set this priest, with firm faith, to say and confess: Tu es Sacerdos in aeternum: "You are an eternal priest."

422 L. 10, 473-^76. on the day of the holy three kings. W. XI, 580-883. 423

But if you are a priest, you represent all the sin that confesses you such a priest. How little then God's judgment, wrath, sin and evil conscience may condemn and terrify you, so little does it condemn and terrify me, for whom you are such a priest. Behold, this is rightly called burning incense, being undaunted against all sin and God's wrath through Christ in faith.

Third, myrrh is needed to anoint dead bodies so that they do not decay in the grave. Therefore Christ's death and resurrection is recorded in this; for he alone is he who died, was buried, and did not decay; but was raised again from the dead, as Ps. 16:10 says: "Thou wilt not leave my soul in hell, neither wilt thou suffer thy Holy One to see corruption." And his incorruption is signified by all who are kept and preserved by bodily myrrh. So to offer myrrh is as much as to confess that Christ died and yet remained incorrupt, that is, that he overcame death in life, and that he never died according to the Godhead and raised mankind from death again.

This confession is the most necessary of the three, although they must all be necessary and undivided. For that he has become a king and priest to you and has given you such great good, you must not think that it has happened in vain, or that it has cost little, or that it comes to you through your merit. Sin and death have been overcome in him and through him, grace and life have been given to you; but he has been soured, he has suffered much, he has purchased with his own blood, body and life in the most holy way. For God's wrath, judgment, conscience, hell, death, and the laying down of all evil things, and the acquiring of all good things, may not have happened; divine justice had to be satisfied, sin paid for, death rightly overcome. Therefore, St. Paul has the custom that where he preaches God's grace in Christ, he usually touches his suffering and blood next to it, so that he may show how all goods are given to us through Christ, not without his unspeakable merit and cost; thus he says Rom. 3, 25: "God has seated him on the throne of grace in faith, through his blood"; and

1 Cor. 2, 2: "I have not presumed among you to know but Christ and Him crucified" 2c. Therefore, confessing the myrrh offering is the great cost and effort it took for Christ to become our priest and king.

Behold, these are the three things wherein we are to praise and confess Christ, his three works, which he hath shewed us, and sheweth us daily until the last day. And the order is also fine; but the evangelist begins at gold, the highest. For that he should be king over all things to us to good, would not be possible, if he had first reconciled us to God, and assured our conscience, that he might reign and work in us with quietness and peace, as in his own kingdom; wherefore also he must be priest for us. But should he be a priest and reconcile us to God according to the priestly: If he was to be a priest and reconcile us to God according to the priestly office, he had to do God's justice enough for us. But there was no other sufficiency, he had to give himself up, die and thus overcome sin with death in himself. Thus he came to the priesthood by dying, to the kingdom by the priesthood, and received the myrrh before the frankincense and the frankincense before the gold. But the Scripture always tells of the kingdom, then the priesthood, then his death, as Ps. 110, 1. 4. 7. also does, which first describes his kingdom thus: "God has said to my Lord, Sit at my right hand, until I put your enemies at your footstool." Then follows of his priesthood thus: "God has sworn, and will never repent. You are a priest forever after the manner of Melchizedek." Finally, he concludes about his torture: "He will drink from the river of water in his journey, therefore he will lift up his head. So one would also like to say here: He will taste the myrrh, therefore he will become priest; and is priest, therefore he will also be king: that one follows from the other, one is the cause of the other and drives on each other.

I will leave it at this simple, bad interpretation and leave the high considerations to the more idle. Here it is most important for us to pay attention to this threefold

424 L. 10, 476-478. on the day of the holy three kings. W. XI, S83-58S. 425

Confessions do not separate any, but sacrifice together. And although Isaiah Cap. 60, 6, in the epistle, says of gold and incense alone, myrrh is silent, perhaps this is why Christ's kingdom and priesthood has always been from the beginning of the world, as St. Paul says Hebr. 13, 8.Christ yesterday and today and forever, for all the saints have been redeemed from death and sin through Him and His faith; yet at that time the third part, His suffering, the myrrh, had not yet been accomplished, which the evangelist had a right to report after the fulfillment that had taken place.

The Herodists and Papists, however, have not only dissected these three sacrifices, but have also destroyed them with unspeakable abomination, yet they retain the names, and confess in words that Christ is a king, a priest, and died for us; but in other words, with their heart and whole being, they deny all this and condemn it in the most outrageous manner. And that we, noticing this, begin with myrrh, because they teach that man, without God's grace, may of himself, by the natural ability of his reason and free will, make himself worthy and capable of divine mercy: what else is this, but that without Christ's blood and suffering, even by his own doing, he may do enough for divine justice, appease his wrath and judgment, make peace to his conscience? This is ever to nullify Christ's blood and all His suffering, yes, His whole humanity with all its doings, to consider it useless and trample it underfoot; of which St. Paul Heb. 6:4, 5, 6 says: "It is impossible that those who have fallen should have a renewal of repentance, since they crucify again the Son of God in themselves, and make a mockery of Him." For apart from Christ there is neither grace nor repentance, but only wrath; nor do the papists seek and find grace apart from him. Thus the myrrh offering is abolished altogether.

334 Thus the incense offering must be nothing beforehand. For how shall Christ be their priest and mediator, if they are so good and pure that they do not need his blood and means; but by themselves means and for themselves come before God to obtain grace and life by natural ability? Since

If they ever confess and teach that natural wealth is pure and good, then Christ must not be a priest. Who would ever have believed that Christians would come to teach or hear such things, which are terrible to think?

Now we see that all the high schools, together with the pope and the clergy, do not teach or hold otherwise, and it is said to be heresy whoever teaches otherwise. How Peter 2 Petr. 2, 1. has just struck them, when he says: "There will be false teachers among you, who will deny the Lord who bought them." He does not say, "They will deny Christ," but "the Lord who bought them," as if to say, "They will confess Christ with words, but they will not hold that he bought them with his blood; but without his blood they will redeem themselves, wanting to obtain God's grace by their own natural power, which Christ alone bought for us all with his blood. This is because they think that it costs or confesses nothing to acquire God's grace; therefore they fall, wanting to acquire it themselves and not suffer Christ's purchase.

Where Christ is not recognized as a priest, he may much less be recognized as a king; for they are not subject to him in any way, they are their own masters, that is, the devil's own servants; because they do not want him to reign over them and work in them alone, he remains a king, priest and redeemer without their thanks over all creatures. Behold, you see that now is the time when St. Peter denies Christ three times; God would have them hear the cock's cry, come to themselves again, recognize their fall, mean bitterly, and go out of the house of Caipha, that is, out of the infernal assembly of the pope, where the fire of worldly love is kindled, and the pope's servants stand around and warm themselves; for divine love has grown cold in them altogether. Let that be enough of the spiritual sacrifices. Follows:

And they received an answer in their sleep, that they should not come again to Herod: and they returned by another way unto their own country.

426 L. 10, 478-48V. On the day of the three kings. W. XI, S8S-588. 427

This is the final decision, that we should avoid the doctrine of men, and not fall into it again, once we have been delivered from it; just as magi, once freed from Herod, do not come to him again. So I also say that we should avoid the law and doctrine of the pope and all papists for the sake of God's displeasure and the salvation of our souls, since we have recognized the true evangelical truth. For they teach us only to come from God, that we follow our own reason and work; thus God's work is hindered, who after all should and will work and give all things in us, will also have waited for such things from us in Him.

But the doctrines of men make us to do all our works first, to be the first to seek God, and afterwards he shall come and see us for what we have begun. That I may set you an example: Those who now seem to teach the youth best of all, tell them that they should pray gladly and go to church, that they should live chastely and be pious, but do not say where they should begin and seek this; just as if it were enough that they had taught them to be pious. Item, if they are to become married or spiritual after that, they think it is enough that they begin it themselves, do not look to God that they greet Him for it; after that, when they have begun it, God shall then come and see what they have done, let the thing please Himself and make it good.

Yes, the young people are so drawn that a maiden is ashamed to ask God for a boy, and a boy for a maiden, thinking it is a foolish thing to ask God for it, they themselves must plump. Hence it is that marriage so seldom goes well. Should not a maiden thus be taught with all seriousness, that she may come before God and say with all confidence: Behold, dear God, I have now come to my years, that I may be married; be thou my father and let me be thy child, give me a pious boy and help me with grace to the marital state, or, if it pleases thee, give me a spirit to remain chaste. So also a boy should ask for a maiden, and not begin all his things himself, but ask God for it.

To begin with, to lay the first stone; these would be true children of God, who would not begin anything, but would greet God first, however small it might be. Thus Christ would remain our King, and all our works would be His works and well done. But the doctrines of men do not suffer this, they are clumsy, as if there were no God, and they must do what is well done. Behold, learn from the example how all the doctrines of men are so seductive and contrary to God.

(340) Now there are three ways to avoid the doctrines of men: first, that they be avoided in conscience alone, and not in deed. For example, if I confess, pray, or fast according to the pope's law, I do not think that I must do it, or that it is a sin if I do not, but that I do it willingly of my own accord, without need, and would not do it if I wanted to. Here the work of human doctrine is going on, but the conscience is free, and respects the doing as well as the letting go; it is no sin to it if it lets go, no good if it does; for it does not obey, but does its own good pleasure in it; these are probably the best.

341 So the Magi are still in Herod's country, they also move under his rule; but they respect his nothing, they do not come to him, they do not obey him. Now whoever is also under the pope and works that he does not keep his law out of obedience but out of his own free will, *) how, when, where and how long he wants, they do not harm him. But this is a high intellect, which few people have, and like this Magis in sleep and secretly, only by God's spirit in the heart recognized, which one can admittedly no one with words from the outside, where it does not feel the heart itself from heaven.

342 The other way is to avoid both with conscience and with works; as those who trample them underfoot do only the contradiction with a cheerfully secure conscience. And this way is the most necessary and best for the sake of the weak consciences, that they may well be brought out, and made equal to the first strongest, perfect and free; which is to be done with words and conscience.

*) holds, unless it is Against God's Word, as 2c.

(f g) D. Red.

428 L. io, 480. 48i. 11, 1. on the first Sunday after Epiphany. W. xi, 888-sso. 429

If they do not like it, they should take hold of it and show them the contradiction with examples, just as Christ did and did not let his disciples wash their hands against the Pharisees' law. Therefore, it would be good for those who would now keep the commanded confession, prayer, and fasting for a certain period of time, so that they would be shown by example how the Pope's laws were folly and deceit, if they would do all this voluntarily for another period of time.

343 The third way is to avoid with the deed alone and not with the conscience, as those do who let it stand brazenly, and yet believe they do wrong that they do not keep it. And such a conscience is, unfortunately, in the common man all over the world. For this reason, St. Paul calls this time a dangerous time in 2 Timothy 3:1. For such consciences sin without ceasing, they keep or do not keep, and the pope is their soul killer and cause of such danger and sin with his commandment. If they keep, they do it against faith, which should be free from all teachings of men; if they do not keep, they do it against their conscience, which believes it must keep them. It is necessary for them to be instructed in the free Christian faith and to put away their false conscience; or if they are not able to do this, to bear their weakness for a time, as St. Paul teaches in Romans 15:1, and let them follow and keep such a conscience in addition to faith, until they also become great and strong.

344 Behold, this is the other way home to

Do not come back to Herod. For all beginnings of godliness are generally through the teachings of men and outward holiness; but one must come out into the pure faith, and then not fall again into works out of faith. So we come right into our fatherland, where we originated, that is, to God, from whom we were created; and the end comes together again with the origin, like a golden ring. May God help us, through Christ our King and Priest, to enter eternity. *)

*This sermon concludes the part of the Postil Luther published in 1522. Therefore, at the end of this part, the following words are written: "Here we want to remain silent for a while, so that the book does not become too large and tiresome to read; although I hope that in twelve epistles and gospels a Christian life is so abundantly presented that a Christian man is told enough of what is necessary for his salvation. Oh that God would want my interpretations and those of all teachers to perish, and that every Christian would take before himself the bare Scriptures and the pure Word of God. You see from this talk of mine how immeasurably unequal God's words are to the words of all men, how no man can sufficiently reach and transfigure a single word of God with all his words. It is an infinite word and needs to be grasped and contemplated with a quiet spirit, as the 83rd (84th) Psalm says: "I want to hear what God Himself speaks in me"; no one else understands it but such a quiet contemplating spirit. Whoever could get there without glossing and interpreting, my glossing and that of all men would be no help at all, indeed, only a hindrance. Therefore, come in, come in, dear Christians, and let my and all teachers' glossing be only a scaffolding for the right building, so that we ourselves may grasp and taste the pure and clear Word of God and remain there, for God alone dwells in Zion. Amen. " D. Red.

1.Sunday after Epiphany; Luc. 2, 41-52

1.Sermon

On the first Sunday after Epiphany.

Luc. 2, 41-52.

And his parents went up to Jerusalem every year for the feast of Easter. And when he was twelve years old, they went up to Jerusalem according to the custom of the feast. And when the days were fulfilled, and they returned home, the child Jesus abode at Jerusalem, and his parents knew it not. But they thought he was among the companions, and came a day's journey, seeking him among their friends and acquaintances. And when they found him not, they went again to Jerusalem, seeking him. And it came to pass after three days, that they found him sitting in the temple in the midst of the teachers, listening unto them, and asking them questions. And all who listened to him were amazed at his understanding and his answer. And when they saw him, they were amazed. And his mother said to

430 8. 11, 1-3. on the first Sunday after Epiphany. W.n, 590-593. 431

Him: My son, why have you done this to us? Behold, thy father and I have sought thee with sorrows. And he said unto them: What is it that ye have sought me? know ye not that I must be in my father's? And they understood not the word which he spake unto them. And he went down with them, and came to Nazareth, and was subject unto them. And his mother kept all these words in her heart. And JEsus increased in wisdom, age and grace with GOD and men.

I.

(1) This is a gospel that sets before us an example of the holy cross, how it is with those who are Christians, and how they should conduct themselves therein. For whoever wants to be a Christian must take care to help carry the cross, for God will take him between the spurs and test him so that he will become weary, and no one will come to Christ without suffering. Therefore, here is an example for us to follow. This is what we want to hear.

(2) Although the holy mother Mary, who is blessed and highly graced with all kinds of graces, undoubtedly had the greatest pleasure and joy in her child, the Lord ruled her in such a way that she did not have paradise in him, and saved it for her as well as for others in the life to come. That is why she had to suffer much misfortune, pain and heartache on earth. For this was the first misfortune that befell her, that she had to give birth in Bethlehem, in a strange place, where she had no room with her child but to lie in a stable. The other, that she had to flee to a foreign country, Egypt, with the child immediately after the six weeks, which was a bad consolation. She will undoubtedly have had many more of these shocks, which are not described.

(3) So this also is one to her, but when he laid misfortune upon her neck, he stole away from her in the temple, and so long sought, and she found him not. This has made her so frightened and grieved that she might have despaired, as she also says, "I and your father have sought you with pain." For it is to be thought that her heart will have stood thus: Behold, the child is mine alone, that I know, that God has given me, and commanded that I should wait for him; how is it then that he comes from me? It

is now my fault that I did not wait for him and did not look to him; and perhaps God does not want me to be worthy of waiting for him, and now wants to take it away from me again. Then, no doubt, her heart will have been frightened, that it has faltered and been full of pain.

4. There you see how she is, whether she is the mother and could well boast of the child before all other mothers, so that the joy has been beyond measure, as great as none has ever been; nor do you see how God strips her heart bare and naked, so that she now cannot say, I am his mother; and makes her so terrified of the child that she would have wished that she had never heard or seen him, and so might have done greater sin than any other mother ever did 2c.

(5) Thus our Lord God can act to take away our joy and comfort when He wills, and also to frighten us the most with that which gives us the greatest joy; and again, the greatest joy is given by that which frightens us the most. For this was her greatest joy, that she became the mother of the child; so now she has no greater terror than just from this. So we also have no greater fear than of sin and death; yet God can comfort us in this, so that we may boast, as St. Paul says in Romans 7, that sin served precisely to justify us, and that we would also gladly be dead and desire to die.

(6) So here we have the great sufferings of this mother of Christ, that she was deprived of her child, and that her confidence in God was also taken away from her; for she had to fear that God was angry with her and did not want her to be the mother of His Son. But no one will understand how she was afraid, except those who experience it in part. Therefore we should also draw the example to ourselves; for it is not for the sake of

432 D. n, 3-6. on the first Sunday after Epiphany. W. XI, 593-596. 433

but for our sake. For it is now through; wherefore we must be mindful of it, and prepare for it, that, if such should befall us, we may be able to send ourselves into it.

If God has given us a fine, strong faith, so that we walk in strong confidence and are sure that we have a gracious God, and can also defy Him, then we are in paradise. But if God causes our heart to fail us, so that we think He wants to tear the Lord Christ from our heart, so that our conscience feels that it has lost Him, and then fidgets and despairs, so that our confidence perishes, then there is sorrow and distress. For even though it knows nothing of sins, it is still in such a fidget that it thinks, "Who knows whether God will have me? So, too, when the heart feels such jolts, it says: "Yes, God has given you a fine faith so far, but perhaps He wants to take it away from you and not have you any more. But to hold such blows, strong spirits belong to, and there are not many people whom God thus grasps all. Nevertheless, we must prepare ourselves, if we are so, that we do not despair.

(8) And we have more such examples in Scripture from time to time, as when we read of Joshua Cap. 7:6, 7. God had made a great and strong promise to him that he should destroy the nations altogether, and admonished him himself that he should be bold and go up afresh against the enemies, which he did. But what happened? And it came to pass, when he was in such exalted faith, that once he was about three thousand men, which were directed unto a city, that they should take it: and they were proud, because they saw that it was a small city, and that the people therein were few. And when they were come, the enemies brake out of the little city, and smote the people. Then Joshua fell to the ground on his face, and could not look up to heaven all that day; and he began to cry and to mourn unto God, saying, O why hast thou brought us hither, to suffer us to fall into the hands of the enemy? Then his faith lay low and

wanted to despair, so that God himself had to raise him up. God does this with His great saints, sometimes taking Christ from their hearts, that is, their faith and confidence.

9 But all this is done out of abundant grace and goodness: Grace and goodness, so that we may feel on all sides how kindly and graciously the Father deals with us and proves to us that our faith is exercised and grows stronger and stronger. And he especially does this to protect his own against two kinds of misfortune that might otherwise follow. First, if they are so strong in spirit and defiant, they might at last fall upon themselves, thinking they were doing it of their own strength. Therefore he sometimes lets their faith fail and lie down, so that they see who they are and have to say: Even if I wanted to believe, I cannot. Thus the Almighty God humbles the saints and keeps them in their knowledge. For nature and reason always want to fall on God's gifts and cling to them. Therefore, he must act with us in such a way that we see that he must give us faith in our hearts and that we cannot make it ourselves. So let both the fear of God and his confidence stand together, that we may walk by both, lest a man become presumptuous and too sure, and fall upon himself. This is one reason why God tempts the saints so highly.

(10) Secondly, it gives us an example. For if we did not have an example in Scripture of saints who also suffered in this way, we would not be able to bear it, and the conscience would say: It is I alone who am in such suffering, and God has never left anyone like this; therefore it must be a sign that God does not want me. But since we see that the same thing happened to the Virgin and other saints, we nevertheless have a consolation that we should not despair, and an example that we should keep still and wait until God comes and strengthens us.

11 For we have many examples of such suffering in Scripture, and therefore the prophet David says Ps. 31:23: "I said when I was raptured, 'I am rejected from your presence,'" which means, "I am rejected from your presence.

434 L.ii. k-8. on the first Sunday after Epiphany. W. n, sss-zgs. 435

is when the conscience says: God does not want you. These afflictions are infallible and exceedingly severe; therefore the saints cry out in them exceedingly; for if God did not help them out, they would be in hell. The other temptations and sufferings are all fox tails in comparison, when one's goods and honor are taken away from him and in the same way: as when the innocent little children were killed and Jesus had to flee in Egypt. The prophet also says this in another place, Ps. 94, 17: "If you had not helped me, Lord God, it would not have been a hair's breadth that my soul would have remained in hell. So great is the terror and fear in these troubles. Therefore, God allows us to take such examples and comfort ourselves with them, so that we do not despair; for when death comes, such temptations will fall. Therefore, we must prepare ourselves for it.

II.

(12) This is the history and example of the great suffering presented to us in this gospel; but next to it is again shown where to find comfort. For his parents lost him, and came a day's journey from him, and sought him among their friends and acquaintances, but he was not there; and going on to Jerusalem, they found him not there either; on the third day they came to the temple, and there he was found. God has shown us where we are to find comfort and strength in all kinds of suffering, and especially in this great suffering, that we may find the Lord Christ, namely, that we may seek him in the temple. For thus he says to them, "Do you not know that I must be in my Father's temple?

13 And here it is to be noted that Lucas says that they did not understand the word which he spoke to them. For with this he has shut the mouths of the useless talkers who exalt the Virgin Mary too highly and praise her that she knew everything well and could not have erred. For here you see how the Lord makes her miss, that she seeks him long and yet does not find him until the third day in the temple. Then he goes to them and says, "What is it that you seek me, you do not know?

that I must be in that which is my Father's?" So she does not understand the word that he says to her. Therefore, those are vain lies, and the virgin is not allowed to be falsely praised. God has led her in this way, that he has hidden many things from her and thrown her into many misfortunes, so that he would keep her in humility, so that she would not let herself be thought better than others.

14 Now this is the consolation, as I have said, that Christ cannot be found except in the temple, that is, in that which is God. But what is God? are not all creatures? It is true that all things are God's: but really it is the holy Scriptures and His word; for all the rest is given to us. Summa Summarum is therefore this: Let no man forbear to draw and find any comfort but in the word of GOD: for the Son thou shalt find nowhere but in the temple. Now look at the mother, who does not yet understand this, does not know that she should seek him in the temple, and because she seeks him among acquaintances and friends and not in the right place, she fails.

(15) Therefore I have often said, and still say, that nothing should be preached in Christendom but the pure word of God. This gospel is also true that they do not find the Lord among their acquaintances and friends. Therefore it does not apply to say that one must believe what the Conciliarities have decided, or what Jerome, Augustine and other holy fathers have written; but one must indicate a place where Christ can be found, and no other, namely, which he himself indicates and says: He must be in that which is his Father's, that is, no one will find him anywhere else but in the Word of God. Therefore, what the holy fathers teach, one should never accept so that one trusts in it with conscience and seeks comfort in it. If someone says to you, "Well, shouldn't we believe the holy fathers?" you can answer, "Christ is not to be found among acquaintances and friends. And it would be right for us Christians to take such an example from the gospel and immediately use it as a proverb against all teaching that is not the word of God.

436 D.u, 8-1V. On the first Sunday after Epiphany. W. LI, 598-601. 437

(16) But in order to make this clearer, we must see what we have been taught other than the Word of God. So far we have had three kinds of teaching. First, this is the crudest, so St. Thomas (is he otherwise holy) has taught; this comes from the pagan doctrine and art, which the great light of nature, Aristotle, has written. They say that it is like a beautiful, light table, and that Christ's word is like the sun. And just as the sun shines on such a table, so that it shines and glistens all the more beautifully, so also the divine light shines on the light of nature and illuminates it. With this pretty similitude they brought the pagan doctrine into Christianity; the high schools alone taught and practiced it, and doctors and preachers were made of it. That is what the devil has called them. So God's word is at their feet; for when that comes forth, it pushes such devilish teachings all to powder.

(17) Secondly, we have been taught and commanded the law of man, which is called the order and commandment of the holy Christian church; by it the fools have meant to lead the world to heaven, and by it they have wanted to comfort our consciences and base them on it. This has been brought to such an extent that it has swept like a flood into the whole world, and all the world is drowned in it, so that almost no one can be saved from the depths of hell. For there they always cry out without ceasing, as if they were nonsensical: "The holy Concilia have decided this; the church has commanded this; this has been held for such a long time, shall we not believe in it?

(18) Therefore let it be answered, as I have said, from this gospel, that if Mary the Blessed Virgin had done it herself, it is no wonder that she should have erred: for she was the mother of God; nor does she come into ignorance, not knowing where to find Christ, and seek him among her friends and acquaintances, and fail not to find him. If she then failed and could not find Christ among friends, but had to come to the temple at last, how then shall we find Him apart from the Word of God in the teachings of men, and that the Concilia or Doctores have decided?

have taught? The bishops and concilia have undoubtedly not had so much of the Holy Spirit as they. Has it then failed: how should those not err, because they think to find Christ elsewhere than in that which is of His Father, that is, in God's Word?

19 Therefore, if you hear one who holds to the two doctrines, and believes that it is right, and stands and trusts in them, ask him if he is sure that he may comfort his soul with them when death comes, or God's judgment and wrath, so that he may say with an undaunted conscience, "Thus the pope and the bishops have said and decided in the councils, I rely on them and am sure that I shall not lack them? he will soon have to say: How can I be so sure? So, when it comes to the meeting, that death comes, your conscience will say: It is true, the Concilia have decided 2c., yes, but as if they had failed, who knows whether it is right? If you then come into such doubt, you can never stand, then the devil comes, and moves you around, and overthrows you, so that you lie down.

20. Thirdly, besides these two doctrines, they have nevertheless led us to the holy Scriptures, saying that before all the doctrines of the pope the law and what he concludes in things pertaining to the faith are to be kept; but excepting some holy fathers' doctrines which have interpreted the Scriptures, they have nevertheless made them so great that they are to be considered as much as the pope at Rome, or a little more; and besides this they have said that they cannot err, and also fall to crying out: Ei, how should these holy fathers not have understood the Scriptures? But let fools say what they will, and always reproach them with that which here Christ speaks, "Know ye not that I must be in that which is my Father's?" One must have God's word above all things and cling to that alone, for that is where Christ wants to be and in no other place. Therefore it is in vain that you seek him elsewhere. For how can you make me sure that the holy fathers are the thing where Christ must be?

21 Therefore, this gospel is a hard one.

438 2. 11, 10-12. On the first Sunday after Epiphany. W. XI, 601-604. 439

Push against all teaching and all comfort, and whatever it may be that is not God's word and pushes out of the word. So you can say: I let it happen, raise reason and the natural light as high as you want; but I want to reserve that I do not have to rely on it. The councils have decided, and the pope or the holy fathers have taught, what they will, I will let go; but I will not rely on it. If they will admit this to me, then we will soon be one, that I keep the freedom, that they conclude and set what they only want; but I may say: If it pleases me, then I keep it; but so I do not want to keep it, as if I did something delicious with it. But they will not admit this to us; for they are not satisfied that it should be held freely, but want to have the addition that one should put one's trust and comfort in it, and that it should be as much to trust in it as to trust in Christ and the Holy Spirit. We are not to suffer this false delusion and confidence, that they think that a good work is done if it is kept; and again, that if it is not kept, it is sin. For they say that what the pope and the church command or teach is the Holy Spirit and God's word, therefore it should be believed and kept: which is a public impudent lie; for how can they prove such?

(22) Yes, they say, the Christian church has the Holy Spirit, who does not let it err or fail. Answer, as said above: The church be what she will, yet she hath not had so much spirit as Mary; and though he hath governed her, yet he also maketh her err, as an example to us. If she herself is uncertain, how will you make me certain? Where then shall we go? We must also come to the temple, that is, we must grasp the word of God, which is certain to me and is not lacking, there I find Christ certain. Therefore, where the word is, there I must also remain, if I cling to it. As this goes into the midst of death, and penetrates and remains alive; so must I also penetrate through death and come into life, so that nothing can endure or overthrow me, neither sin, nor death, nor the devil. The comfort and such defiance that

I have from God's Word, no other teaching can give me; therefore, it is in no way comparable to it.

Therefore, it is necessary to understand this and not to trust in the teachings of men and the holy fathers. For God has also shown this in many other temples, so that one can see how it is not at all necessary to build and trust in men; at times even the saints can be missing; as we read in Acts 15:5 ff. 15, 5. ff. that hard after the ascension of Christ, not more than eighteen years, the apostles came together, and the chief company of them that were Christians. Then a question arose, Whether it was necessary to compel the Gentiles to be circumcised? and the rulers of the Pharisee sect and scholars, who had become believers, came up and said: They should be circumcised, and commanded to keep the law of Moses: and there arose an uproar, that the whole multitude would fall unto them. Then Peter, Paul, Barnabas, and James alone stood up and opposed it, and Peter stood up specially and concluded thus: "God gave the Holy Spirit to the Gentiles who heard the gospel from my mouth, as well as to us, and made no distinction between them and us, but purified their hearts through faith. If then they have received the Holy Ghost, and have never been circumcised: why then will ye bind them, and put a yoke upon their neck, which neither our fathers nor we could bear? for we believe to be saved by the grace of the Lord Christ, as they also are.

(24) Now, behold, there were so many Christians here who believed when the church was young and at its best, and God lets them all err without these three or four alone; so that if they had not been and multiplied, erroneous things would have been taught and a commandment would have been set up against Christ. Nor are we such fools and so blind that we could say nothing else but: This is what the Concilia and the church have commanded, they cannot err, and what they conclude is to be followed.

25. more we read also that afterwards the

440 L. II, 12-15. on the first Sunday after Epiphany. W. XI, 601-606. 441

The most prominent, both Peter and Barnabas, also fell, and with them the other Jews all together; then the one man Paul stood up and publicly punished him, as he himself writes to the Galatians Cap. 2, 11. 2, 11. If then these holy conciliarities and holy men have erred, what shall we trust in our conciliarities? which, if held against those held by apostles, cannot hold a candle to them.

26 Why then does God allow this to happen? For this reason He does not want us to stare at or take comfort in any man's word or teaching, no matter how holy they may be, but to put our trust in His word alone. Therefore, if an apostle comes, or an angel from heaven, as St. Paul says Gal. 1, 8. 9. and says something different, one should freely say: This is not God's word, therefore I do not want to hear it. And just keep in mind that the child will not be found anywhere except in the temple or in the one that is of God. Mary also looks for him among her friends, who are of course great, learned and pious people, but she does not find him there.

27 We have similar examples and figures elsewhere in the Gospel, which also indicate that one should teach nothing but the Word of God and accept no other teaching, because Christ is not found except in the Scriptures. So we read in the Gospel on the day of Christ Luc. 2, 12. There the angel who announces the birth of Christ to the shepherds says: "You shall have this as a sign: You will find the child wrapped in swaddling clothes and lying in a manger." Why does he not give the mother Mary and Joseph as a sign, but takes only the swaddling clothes and the manger? Because God does not want to point us to any saint, not even to the mother herself; for all this can be missing. Therefore, he must point out to us a certain place where Christ lies; that is the manger, where he will certainly be found, even if Joseph and Mary were not there. This is said: Christ is wrapped in the scripture through and through, like the body in the cloths. The manger is now the sermon,

(*) to stalk, that is, to set, to stiffen. D. Red.

In it he lies and is grasped, and from it one takes food and fodder. Now it seems more likely that the child should lie there, where Mary and Joseph are, the great holy people; yet the angel points only to the manger, which he does not want to have despised. It is a small simple word: Christ still lies in it.

28 We see this also in other stories, such as that of St. Simeon, who had a promise from God that he would not die unless he had first seen Christ. He comes to the temple because of the Holy Spirit, there he finds the child and takes it in his arms. But only that is indicated, that he finds Christ in the temple. Therefore, the summa summarum is that God wants to warn us against the teachings of men, no matter how good they may be, so that one does not rely on them, but only clings to the one and right sign, which is the word of God. Let everything else go. It may well be well and rightly said or decided, but let us not trust in it with our hearts.

29. This is the comfort that we have from this gospel, when the great suffering comes, of which we have said above, that we then know how there is no other comfort to be found than in the Scriptures and God's Word. And therefore God has written it, that we may learn these things from it, as St. Paul says to the Romans 15:4: "That which is written is written for our learning, that we through patience and comfort of the Scriptures might have hope." There he also says that the Scriptures are comforting, or give patience and consolation; therefore there can be no other thing to comfort the soul, even in the least temptations. For whatever else a man may comfort himself with, however great it may be, all this is uncertain; the heart is always thinking: Well, who knows if it is right? Well, if I were sure! 2c. But if it hangs on God's word, it can say without wavering: "There is God's word, which cannot lie to me nor fail me, of that I am sure. But this is the highest controversy we have, that we keep the word and stick to it; if this is torn from the heart, then the man is lost.

442 D. II, 15-17. on the first Sunday after Epiphany. W. XI, 606-610. 443

030 Therefore let us ever be ready, when they come and reproach us, that the Christian church may not err, that we may know how to meet it, and be at a loss, saying, Behold, these are not men, but the word of God: for it is written here in the gospel, that the mother is full, full of the Holy Ghost; yet she lacketh. Item, in Actis (Acts), that there was a Christian church of those who believed and had the Spirit, and yet stumbled, and would have made an unchristian law, if the others had not multiplied. Therefore, no one should believe any of the churches or saints unless they bring God's word. Thus we have the main part and summa of this gospel; but what is more in it, let us command them.

to act who are idle; and he who has regard for it will easily find it himself.

(31) They have broken themselves over how it could have happened that Lucas says that Christ increased in wisdom and grace, when he was God and had full grace and wisdom as soon as he came into the womb. Then they have shamefully perverted the text with their glosses. Therefore, let such fictitious talk go, and let the words remain just as they are, without any gloss, and understand only in the most simple way that he has always grown more and more and has become stronger in spirit, like another man, as is said above in the Gospel on the Sunday after Christ's Day.

2.Sermon

On the first Sunday after Epiphany.*)

Second Sermon.

I.

1. Until now, under the blindness of the papacy, nothing else has been known to teach or preach about the dear saints of God, except that they have been showered with intemperate praise and extolment, and only praised for their wonderful lives and works, high devotion and heavenly joys; Just as if they had not been human beings on earth and had never suffered or felt any human misfortune, infirmity and weakness, and as if they could not be praised enough, they had to be turned into wood and stone. And then they strengthened this with false, shameful lies and fables, just as if the saints were highly honored, that only vain miracles were said of them, and such examples, which no one could obtain with his life, nor take comfort in them, should see and learn from them.

*) The previous explanation of this gospel have the issues b, c, d, e; but f and g have the following instead of them.

Hence it came to pass that they were even made idols, and called to be intercessors, mediators, and helpers in need, instead of the Lord Christ, with shameful blasphemy and denial of our dear Savior and High Priest Christ.

(2) Thus also the mother of Christ was thought to be highly praised and to know no greater honor, because she was so highly praised and showered with graces and gifts, as if she had never suffered any temptation, never stumbled nor failed in her understanding nor in any other thing. On the other hand, the Scriptures and this Gospel show us how God deals with His saints in a very contrary and, as the 4th Psalm v. 4 says, wonderful way; and the higher He graces, honors and exalts them, the deeper He puts them both in cross and suffering, yes, in dishonor, shame and abandonment.

3. human reason would undoubtedly teach and counsel God so that he should not let his own son act so shamefully and ignominiously, like a murderer and an avenger, and shed his blood; but much-

444 D. 11, 17-19. On the first Sunday after Epiphany. W. XI, 610-612. 445

that all angels should carry him on their hands, all kings and lords should fall at his feet and do him all honor. For this is the wisdom of man, that he sees, desires, and covets nothing but what is honest, high, and precious; and again, shuns and flees nothing higher than dishonor, contempt, suffering, and misery. 2c. So God turns around and plays the opposite game, deals with His most beloved Son, according to human understanding and reputation, so unkindly and angrily as with no man on earth, as if he were not God's or a man's, but the devil's own child. He did the same to his dearest servant St. John the Baptist, of whom Christ himself says in Matth. 11, 11 that no one like him arose from among all those born of women; he brought him to the honor of having his neck danced off by a woman. That was a dishonest and shameful enough death.

(4) He did the same with his dear mother, that she also had to experience and learn how he governs his saints wonderfully. And the gospels show sufficiently that he seldom let her see and experience that which was glorious, delicious and joyful; but that several parts of her had to experience vain suffering and fear, as Saint Simeon had previously prophesied to her, as an example to all of Christendom. In addition, he commonly speaks harshly and sourly to her and immediately rejects her unkindly, as we will hear hereafter.

(5) So this Gospel first of all holds up to us in this mother of Christ an example of the cross and high suffering that God inflicts on His saints. For although the holy virgin was highly endowed with all graces and was a beautiful temple of the Holy Spirit, and was chosen above all others for the honor of being a mother of the Son of God, and no doubt also had the greatest pleasure and joy in her child, more than any mother, as was natural, she nevertheless ruled God in such a way that she did not have to have paradise, but much misfortune, pain and heartache in him. For this was the first sorrow that befell her, that she had to give birth in Bethlehem,

in a strange place, because she had no room with her child, but to lie in an open stable. The other, that soon after the six weeks she must flee with the child into misery, until the seventh year. She will undoubtedly have had many more such miseries, which are not described.

(6) One of these, and not the least, is this also, which he put upon her neck here, when he was lost from her in the temple, and was so long seeking, and could not be found. Then he made her so afraid and grieved that she might have despaired; as she also confesses, saying, "Thy father and I have sought thee with sorrow." For let us think a little how she must have been to mind and courage. Every father and mother understands well what sorrow and heartache it is when a child who is dear to them leaves them unawares, since they know nothing else but that he is lost. And even if it lasts only an hour, what sorrow, weeping and wailing there is, and no comfort, food, drink, sleep or rest, and such grief that they would rather be dead. How much greater is it when this lasts a whole day and night, or even longer? since every hour is not one, but a hundred years long.

Now, on the other hand, behold this mother, who first of all loses her own son, the like of whom she, nor any other, has no more, nor can have; who is only her son and she only mother, without any natural father, yes, is the true only begotten son of God, and is specially commanded and trusted by God that she, as the mother, should wait for him with all diligence, care for him and look after him. She has brought him up so far, not without great effort and care, and has hardly defended him among strangers and enemies, that he has grown up a little, and should now have her highest joy and comfort in him, and should now suddenly lose him, since she thinks that she has him most certainly and should now not be allowed to worry as before; and thus lost not one or two hours, not one day and night, but a whole three days, that she cannot think otherwise than that she has lost him finally and eternally. Who can say here or den-

446 D. 11, 19-21. On the first Sunday after Epiphany. W. XI, 612-615. 447

How her motherly heart had been troubled and saddened for three whole days, that it was a miracle that she was able to live in such heartache.

Now such grief and suffering is not so that she must bear it, as it happened to her by chance and through no fault of her own; but her own conscience also beats, that she must think how God commanded her to have the child, and no one but she must answer for it, and such storms therefore burst and thunder in her heart: Behold, you have lost the child, that is no one's fault but your own; for you should wait and see for him, and not let a moment come from you. Now what will you say before God that you did not wait for him better? You have deserved it by your sins, and now you are not worthy to be his mother; yes, you have deserved that he should condemn you before all men, because he did you such great honor and grace that he chose you as his mother.

(9) Should not her heart fail her here and pine away with anguish from both parts? One, that she has lost her son and cannot find him again; the other, which is first the hardest thing that does not happen to other mothers and makes this suffering the hardest, that she must be horrified before God, who is the father of this child; and must think that he no longer wants to have her as a mother and know her, and thus in her own heart is more miserable and sorrowful than any woman on earth. And is now in the same sin, as she feels in her heart, as our first mother Eve, who brought the whole human race to ruin. For what are all the sins against her, that she so badly neglects and loses this child, Son of God and Savior of the world? And if he would have remained lost, or, because he could not be lost, God would have taken him to Himself again, then she would have been a cause by which the work of the redemption of the world would have been prevented. Such and much more doubtless occurred to her and frightened her heart to the utmost; as without which conscience is a tender thing, and she, as a pious child, had a very tender heart and conscience.

(10) There you see how God deals with the high holy person, the mother of His Son, that although she has been honored by Him to the highest degree, and thus the joy of the Son has been exceedingly great, when never has she had a mother; yet she thus attacks God and must be stripped of glory and comfort so completely that she cannot now say, "I am the mother of the Son. Before, she was lifted up to heaven, now she suddenly lies in the depths of hell, and in such terror and heartache that she would have despaired and died, wishing she had never seen the child nor heard of him, and thus commit greater sin than any man has ever done.

(11) Behold, thus God can act with His saints, taking away their joy and comfort when He wills, and leaving them terrified to the utmost, from which they have their greatest joy. Just as he can also give the greatest joy from that which frightens us the most. For this was the highest joy of this holy virgin, that she had become the mother of this child; but now she has no greater terror and heartache than from the very Son. So we have no greater terror than from sin and death; but God can comfort us in this, so that we may boast, as St. Paul says in Rom. 5:20, 21, that sin must have served this very purpose, so that grace might become all the greater and more abundant; and death, conquered in Christ, makes us also desire to be dead and to die with joy.

(12) Again, when God has given us one of His faith, and therefore we walk in strong confidence that we have a gracious God through Christ, then we are in paradise. But before we know it, God may cause our heart to fail us, so that we think he wants to tear the Lord Christ out of our heart, and so we are covered up that we have no comfort in him; but the devil puts terrible thoughts of him into our heart, so that our conscience feels that it has lost him, and then wriggles and trembles, as if it were all wrath and disfavor against him, which we have earned with our sins.

13. yes, whether it is also not from public

448 8. 11, 21-23. on the first Sunday after Epiphany. W. Ll, 615-618. 449

If you know that you have sinned, the devil can make sin even out of that which is not sin, and thus drive your heart and make it fearful, so that it is troubled with such thoughts: Who knows whether God will also have you and grant you Christ? Just as here the dear mother doubts whether he will have her as a mother any longer, and feels such a conscience as if she had neglected and lost the son with her carelessness; yet she is not guilty of this, since he is not lost either. So the heart also says in such a challenge: Yes, God has given you a fine faith until now, but now he may not want to give it anymore: you have deserved that with this or that.

(14) And this is the most severe and highest temptation and suffering, so that God sometimes attacks and exercises His high saints, which is usually called desertionem gratiae, since man's heart feels no other way than as if God had abandoned him with His grace and no longer wants it, and wherever he turns, he sees nothing but pure anger and terror. But not everyone suffers such great affliction, nor does anyone understand it unless he experiences it; it takes strong spirits to endure such blows.

(15) But such an example is held up to us, so that we may learn from it how we should hold and comfort ourselves in our temptations, and also prepare ourselves for it, if God should ever attack us with such or such high temptations, so that we may not soon despair. For it is not written for the sake of this virgin, the mother of Christ, but for our sake, so that we may both be taught and comforted by it.

(16) Therefore, there are more examples of such high temptations of the great saints in the Scriptures, as without doubt was the case of the holy patriarch Jacob, of which Gen. 32:24 is written, how he wrestled a whole night with the angel; item, the like of Joshua Cap. 7:7 ff, to whom God had made such a great and strong promise that he would destroy all the nations who resisted him; he himself admonished him to do so and told him to be confident and undaunted, for he himself would be with him 2c. And he also went up joyfully on such a promise, and confidently smote it, and had great victory.

But what happened? Just as he was standing in such courage and faith, and had won and defeated the city of Jericho, it happened that they had not more than three thousand men from all their people at the city of Ai, which they were to win and defeat; they were also proud and bold, because the city was small and the enemies were few. But when they came, they suddenly became despondent and turned their backs on the enemy and fled, since they had not been defeated by more than two and thirty. And Joshua himself lost heart and sank to the ground, and lay on his face all day long, lamenting and crying out to God: "O LORD, why have you led us over the Jordan and delivered us into the hands of the enemy? Oh that we had never come here" 2c. Behold, the great contending hero lies prostrate with his faith, who nevertheless had God's word so strong that God Himself must raise him up again. What makes him so despondent now? No one, but that God hides Himself from tempting him and thus takes away his heart, so that he may learn and experience what man is and is able to do when God removes His hand.

17 Such suffering is beyond all measure severe and intolerable to nature; therefore the saints cry and lament in it fearfully and miserably, as such lamentation is much in the Psalter; as Ps. 31:23: "I said in my anguish, I am cast out of your sight," that is: I knew and felt nothing else, but that my heart said to me, GOD does not want yours 2c. And if God did not save them by His power and help them out again, they would have to sink into hell; as also Ps. 94, 17. says: "If the Lord did not help me, my soul would already be in hell" 2c.

Therefore, this holy virgin has been a true martyr for these three days, and she has suffered much more than any other saint has suffered from his external pain and torture, and is in such anguish because of her Son that she could not suffer a more bitter hell. For this is the greatest torture and sorrow above all suffering, where the heart is attacked and tormented. Other sufferings are still all more bearable when they befall the body; indeed, in such a one the

450 L11, 23-25. on the first Sunday after Epiphany. W. xi, 6I8-620. 451

The heart must be joyful, so that it despises all outward suffering, as one reads of St. Agnes and other martyrs. This is finely divided and only half suffered, since only the body is hurt, but the heart and soul remain full of joy; but where the heart alone is to bear, only great, highest spirits, and special grace and strength belong to it, so that one can bear it.

19 Now, why does God allow such things to happen to His beloved ones? Of course, it is not without a reason, and it does not happen out of anger or disfavor, but out of great mercy and kindness; to show us how kindly and fatherly he treats us in all things, and how faithfully he cares for his own and governs them in such a way that their faith is always more and more practiced and becomes stronger and stronger. But he does it especially for the following reasons.

(20) First, that He may preserve His own against presumption, lest the great saints, who have especially great grace and gifts from God, fall upon them and rely upon themselves. For if they were always so strong in spirit, and should feel nothing but joy and sweetness, they would at last fall into the sorrowful hope of the devil, who despises God and defies himself. Therefore, they must be salted and mixed so that they do not always feel vain strength of spirit; but rather, their faith faltered and their heart trembled, so that they would see what they are and have to confess that they are not able to do anything if God does not sustain them through His pure grace. So He keeps them in humility and knowledge of themselves, so that they do not become proud or confident of their faith and holiness; as happened to St. Peter when he presumed to lay down his life for Christ, John 13:37.

21 Thus the prophet David confesses that he also had to learn this in Psalm 7:8, 30: "I said when I was well: I shall never lie down: but when thou hidest thy face, I was afraid." And St. Paul 2 Cor. 1, 8. 9. complains about the great suffering he endured in Asia, saying: "We do not want to keep you in suspense, dear brothers, about our affliction that happened to us in Asia, when we were overburdened.

were heavy and overpowering; so that we also refused to live, and had decided in ourselves that we would have to die. But this was because we put not our trust in ourselves, but in God, who raises the dead. And 2 Cor. 12:7, 9 he says that a stake was given to him in the flesh, the angel of Satan, who struck him with fists, so that he would not exalt himself to high revelation; and God did not want to take it from him, even though he confessed three times, but had to take comfort in the fact that God had told him to be content with His grace, and through it to overcome in weakness. That is why such temptation is so necessary to the saints than food and drink, so that they may remain in fear and humility, and learn to keep to God's grace alone.

Secondly, God allows this to happen to them as an example, both to frighten the secure and to comfort the dumb and frightened. The reprobate and impenitent may be reflected in this, that they learn to mend their ways and beware of sins, because they see how God also deals with the saints in such a way that they come into such fear that they feel nothing but wrath and disgrace, and fall into such terror as if they had committed the gravest sin that a man could ever have committed. As here the mother of Christ has to struggle with such a heavy conscience until the third day, which accuses her as if she had lost her dear son to God, that no one on earth has committed such a sin, and therefore has nothing but the Most High to fear; and yet there is truly no such sin and no wrath or disgrace.

(23) If such a heavy and almost unbearable terror and fear falls upon the pious hearts, what will become of the others who lie and persevere in right sins without reproach, and only deserve and gather God's wrath? How will they survive when they are suddenly struck by such fear as can befall them at any hour?

(24) Again, such examples shall serve to comfort the frightened and anxious consciences, when they see that God has not only them, but also the highest saints, so

452 2. 11, 25-27. On the first Sunday after Epiphany. W. LI, 620-623, 453

and let them suffer just such temptations and terrors. For if we did not have an example in Scripture that the saints had also been so afflicted, we would not be able to bear it, and the stupid conscience would always complain: "Yes, it is I alone who am in such suffering; when has God so tempted the pious and the saints? Therefore, it must be a sign that God does not want me. But now we see and hear that God has acted in this way with all the high saints and has not spared His own mother, so we have this teaching and comfort from it, that we do not despair in such suffering, but keep still and wait until He helps us out, just as He has helped all the dear saints.

(25) Thirdly, there is the real reason why God does these things in the first place, namely, to teach His saints how to seek right comfort and how to set about finding and keeping Christ. Now here is the main part of this Gospel that teaches us how and where to seek and find Christ. As the text says, Mary and Joseph sought the child Jesus three days, and yet found him not, neither in the city of Jerusalem, nor among their friends and acquaintances, until they came into the temple, where he was sitting among the teachers, where the Scriptures and the Word of God were being read. And when they were astonished, and began to lament, as they had sought him with great pains, he answered them:

II.

What is it that you have sought me? Do you not know that I must be in that which is my Father's?

26 What is this said: "I must be in that which is my Father's"? Are not all creatures of his Father? Everything is his; but he has given us the creatures for our use, so that we should rule with them here in this worldly life, as we know. But one thing he has reserved for himself, which is called holy and God's own, and which we must especially receive from him. This is his holy word, by which he rules the hearts and consciences, and makes them holy and blessed. Therefore, the temple is also his sanctuary or holy place.

Dwelling meant that he showed himself present in it through his word and let himself be heard. So Christ is in that which is his Father's, when he speaks to us through his word and thereby also brings us to the Father.

27 Behold, therefore he chastiseth his parents, that they should err, and seek him in other things, worldly and human, and in business, among acquaintances and friends, and not think that he should be in that which is his father's. Hereby he wants to indicate that his regiment and the whole Christian being stands in the word and faith alone, not in other outward things (as the outward seeming holiness of Judaism was), nor in temporal worldly being or regiment. In short, he does not want to be found, neither among friends nor acquaintances, nor what may be apart from the ministry of the word. For he does not want to be worldly, nor in what is worldly, but in what is the Father's; as he has always shown himself from his birth and throughout his life. He has indeed been in the world, but has not kept himself to the world; as he also says to Pilato, "My kingdom is not of this world." He has been with friends and acquaintances, and with whom he has come; but he does not take on the whole of this worldly being without walking through it as a guest and using it for his body's need, waiting only for that which is the Father's, that is, the Word, there he wants to be found, there one must seek him who wants to meet him rightly.

28 This is what I have said, that God does not want us to suffer, to rely on anything else, or to cling with our hearts to anything that is not Christ in His Word, however holy and full of the Spirit it may be. Faith has no other ground on which it can stand. Therefore this happens to the mother of Christ and to Joseph, that their wisdom, thoughts and hope are lacking and everything is lost, because they search for him from one place to another for a long time. For they do not seek him as they should, but as flesh and blood do, which always seeks other consolation than the word; for it always wants to have something to see and feel, and to cling to it with sense and reason.

454 L. ii, 27-29. on the first Sunday after Epiphany. W. xi, sW-Ws. 455

(29) Therefore God also makes them fall and lack, so that they may learn that all comfort in flesh and blood, in men and all creatures, is nothing and no help nor counsel, unless the word is taken. Here all must be left, friends, acquaintances, the whole city of Jerusalem, all art, wit, and what they themselves and all men are; for all this gives and helps to no right comfort, until one seeks it in the temple, where it is in that which is of the Father. There he is sure to be found, and the heart gets joy again, otherwise it would have to remain desolate of itself and all creatures.

(30) Therefore, if God would have us come into such high temptation, we should also learn that we then do not follow our own thoughts nor human counsel, which point us to and fro, to ourselves or to others; but think that we must seek Christ in that which is of the Father, that is, that we keep badly and only to the word of the Gospel, which shows and makes known to us Christ rightly. And only learn in this and all spiritual trials, if you want to comfort others or yourself, to say with Christ: What is it that you go on and on like this, that you wear yourself out with anxious and sorrowful thoughts, as if God no longer wanted to have mercy on you and as if there were no Christ to be found, and you do not want to be satisfied until you find him in yourself and feel holy and without sin: nothing comes of it, it is all wasted effort and work. Knowest thou not that Christ will not be, nor be found, but in that which is the Father's? not in that which thou art, or in that which all men are and have. There is no fault in Christ and his grace: he is and remains undecayed, and can always be found. But it is lacking in you that you do not seek him rightly, where he is to be sought, because you go after your feelings and think to seize him with your thoughts. Thou must come hither, where not thine own nor any man's, but God's business and rule, that is, where his word is: there shalt thou meet him, hear him, and see that there is neither wrath nor displeasure, as thou fearest and tremblest; but only mercy and hearty love toward thee, and he as a kind and loving mediator.

Speaks the dearest and best for you against the father. Neither send thee this temptation, that he would cast thee off; but that thou mayest know him the better, and cleave the more firmly to his word, and punish thine ignorance, and know how sincerely and faithfully he meaneth thee.

(31) Behold, this is the goodly doctrine of this gospel, how to seek and find Christ aright; and it sheweth the right consolation, which satisfieth the sorrowful conscience, that all terror and anguish shall fall away, and the heart be glad again, and be born anew. But it will be difficult before it comes to this and grasps it: it must first start and learn that everything is lost and in vain, and that in the end there is no counsel but that you surrender to the Word alone, apart from yourself and all human comfort. In other bodily calamities and distress, you may seek comfort in what is ours, money, goods, friends and acquaintances; but here, in these things, you must have another, which is not man's but God's own, namely, the word, through which alone he can deal with us and we with him. But this is especially to be noted that the evangelist speaks:

They did not understand the word he spoke to them.

Hereby the mouths of the useless talkers are shut, who exalt the holy Virgin Mary and other saints too highly, as if they knew everything and could never be wrong. For here you hear how they err and stumble, not only in that they seek Christ everywhere and do not know how to find him until they come to the temple, but also that they do not understand this word, so that he may punish their lack of understanding and say to them: Know ye not that I must be in that which is my Father's? The evangelist was very diligent in pointing this out, and did not want to conceal it, lest such lying hypocrites should be allowed, who boast of the saints' ignorant, inexperienced and puffed-up teachers of works, and even make them idols.

33. the holy virgin must not have such false fictitious praise: god has thus

456 L. ii, 29-32. on the first Sunday after Epiphany. W. xi, 626-628. 457

that he has hidden many things from her, and has made them happen to her daily, which she did not know before; so that he would keep her in humility, that she would not be thought better than others. And it is praise and glory enough for her that he has governed and preserved her by his grace, even though he has adorned her with many great gifts above others; yet so that she, like others, has had to learn and increase daily through many temptations and tribulations.

34 And such examples are also very useful and necessary to us, showing us how even in the saints, who are children of God and are highly blessed above others, there still remains weakness, that they often err and lack, yes, have many infirmities, sometimes also stumble grossly, yet not willfully or wantonly, but out of weakness or lack of understanding; as is seen in the apostles from time to time in the Gospel. That we may learn not to rely on any man, nor to trust in any man; but, as this gospel teaches, to cleave to the word of God alone. And that we may also have comfort in such examples, that we may not therefore despair, though we are still weak and without understanding; only that we may not become insolent and sure of such grace, as the proud false saints do.

35 And in sum, you have in this gospel a strong example to put down the common cries of both the foolish saints and the great wise men, which they have done before and still do, that they may remain in their deeds only against the word of God, namely, that they reproach us with the holy fathers' writings and doctrines, and with the churches' and churches' ordinances, and that the conclusions must be kept; for they have, they say, had the Holy Spirit, therefore they cannot err 2c. With this they want to point us from the Scriptures and the certain place, where Christ himself points us here, where he will certainly be found, to the uncertain, so that it may also happen to us, as happened here to Mary, the mother, and Joseph, that we seek Christ everywhere and yet find him nowhere, unless we also come here at last, where he is. This has so far been forcibly driven into Christendom by the accursed Pabst's regiment, who has both of them with

The teachings and territories, the punishments and penalties are so great that one would neither seek nor find Christ in the Scriptures.

For as it is said above in the postilion of the next Gospel, they have filled the world with three kinds of teachings, by which people have been led away from God's word. The first one was the very crude one, which St. Thomas (is he otherwise holy) and other school teachers (scholastics) wrote, which comes from pagan art and natural reason, of which they thus said: Let the light of nature be like a beautiful light table, and let the Scripture be like the sun shining on such a table, that it may shine the more beautifully. So also the divine light shines on the light of nature and illuminates it. With this similitude they also brought the pagan doctrine into Christendom, which the high schools alone then taught and practiced, so much so that they themselves reversed this similitude, wanting to illuminate Scripture through the art and doctrine of reason and Aristotle, which is the only true light, without which all the light of reason is vain darkness in divine matters and articles of faith, as has often been said before.

Secondly, all the world has been driven into human doctrine and commandment, and the so-called order and commandment of the church of fasting, feasting, praying, singing, dressing, monasticism, etc., of which all the Pope's and the Summists' books are full, have thereby put people off going to heaven. This has been torn down like a deluge, and the world has been drowned with it, and all consciences have been entangled and imprisoned with it, so that almost no one has been saved from such hell. After this, the saints have been led by examples and lies, and it has been confirmed by the popes and councils that such things must be held equal to the articles of faith. Therefore they still cry out without ceasing, as the nonsensical: Yes, this was decided by the holy conciliarities, this was commanded by the church, and it has been held for such a long time 2c.

38 Third, besides these two doctrines, they also let the Scriptures go, but in this way they bound them to some of the fathers' writings and interpretations.

458 8.ii, 3L-z4. On the first Sunday after Epiphany. W. xi, 628-63i. 459

Nor can they go further than that, provided it pleases the pope and is not contrary to his law. So that no one must act differently than according to the pope's pleasure, who alone is entitled to interpret the Scriptures, and everyone must live according to his knowledge and judgment. Nevertheless, they do honor to the fathers by saying that their interpretation and interpretation must be followed. All the world has fallen for this, and everything that the fathers said has been accepted as if they could not be wrong. And here again they cry out: "How could so many saints, scholars, and people of high understanding not have understood the Scriptures? 2c.

(39) To this shall be answered, as it is said in this gospel, It is called holy, learned, fathers, concilia, or what it may be; though Mary, Joseph, and all the saints be with one another, it doth not follow that they cannot have erred and lacked. For here you hear that the mother of Christ, who has a high understanding and enlightenment, comes into ignorance, that she does not know nor think where she should find Christ, and therefore is punished by him, because she does not know such things, which she should know. If she has failed, and through her ignorance has come into such anguish and distress that she thinks she has lost Christ altogether, what wonder if other saints have often erred and stumbled when they have gone outside the Scriptures and followed their thoughts, or have drawn them into the Scriptures?

(40) Therefore it is not necessary to pretend to believe and keep what the councils have decreed, or what the holy fathers have taught and written; for all these things can and may be lacking. But one must show a certain place where Christ is and wants to be found, namely, that he himself indicates here and says: He must be in that which is of his Father.

(41) And it would be right for us Christians to use such examples from the gospel in common usage, and at the same time to take a proverb from it against all doctrine and what can be brought up that is not the word of God, saying: Christ is not to be sought among friends and acquaintances,

nor in that which man is, how pious, holy or great they are. For the mother of Christ herself errs and fails in that she neither knows nor understands these things.

Therefore, conscience cannot be based on any saint or creature except Christ alone. I will praise, exalt and extol reason and natural light as much as you will; but I will reserve this for myself, so that I do not have to rely on it. The holy fathers and councils have taught, lived, decided and ordered what they will; I let that be as good as it is. But that I am not caught with it, as if I had to keep it and rely on it. Summa: Let all these things be accepted and remain in their value in the things that are ours and human, that one may order what one wants and how one wants. But not to put Christ, that is, the comfort of conscience, into it, nor to teach it to be sought; but let it be such a thing, being and acting among friends and acquaintances, as concerns not conscience, but outward human life before the world.

If our papists had wanted to admit such things, as God's Word teaches them, we would have long been at one with them and well satisfied: that they set and ordered what they liked in such human matters; but we retained the freedom that we did not have to keep it any further, for wherever it pleased us, it was not out of necessity, or as if it should count for something before God. But they do not want to do that, but have added that one is obliged to keep their thing as necessary for salvation; they call it the commandment of the Christian church, and make it a mortal sin who does not keep it that way; we do not want to do that, nor should we suffer it.

(44) Yes, they say, the church, holy fathers and concilia have decided and discussed many things in controversial articles against the heretics, which are accepted everywhere, and everyone must believe and keep; therefore, what is decided by the common church and concilia must also apply in other matters.

45 Answer: Here, however, they must once again leave us the free judgment that we must not allow ourselves to be bound by everything without distinction,

460 L. n, 34-36. On the first Sunday after Epiphany. W. xi, 631-634. 461

what has been set by concilia or taught by the fathers; but keep this distinction: if they have set and decided something according to God's word, we also accept it; not for their sake, but for the sake of the same word, on which they base themselves and point us to it. Then they do not act as men, but lead us to that which is God's; and are not now among friends and acquaintances, but sit among those who listen to Christ and inquire with him from the Scriptures: there we do them fair and gladly the honor of hearing them. If, however, they set something above and apart from this rule, not from God's word, but according to their own discretion, this is none of the conscience's business. Therefore let it also be human, to which we do not have to be bound, nor hold it as if Christian faith and life were in it; but as St. Augustine rightly said about it: Totum hoc genus habet liberas observationes: What such a thing is, that is to be held or left free.

(46) Then you say, "Yes, the church and the fathers had the Holy Spirit, who does not let them err. To this it is easy to reply from what has been said: "Let the church or concilia be as holy as they will, they have the Holy Spirit no more than Mary, the mother of Christ, who was also a member, indeed at that time the most distinguished part of the church. And though she is sanctified by the Holy Spirit, yet he sometimes causes her to err, even in the high things of faith. Therefore, it does not follow that the saints who have the Spirit cannot err, and that everything they say must be right. There is still much weakness and ignorance even in the highest people, so that one must not judge according to personal holiness about the doctrine and matters of faith, what is of the Holy Spirit; for all this can be lacking: but here you must come, where God's word is, that is certain and does not lack, there you will find Christ and the Holy Spirit certain, and can stand and remain on them against sin, death and the devil.

(47) Such examples that even saints and the great multitude called the church err are found elsewhere in Scripture, as follows

Especially Apost. 15 How soon after the ascension of Christ, not more than eighteen years ago, the apostles met at Jerusalem, and the multitude of them that were Christians. Then the chief and most learned of the Pharisee sect, who had become believers, stood up and taught that the Gentiles must be compelled to be circumcised and to keep the law of Moses, and drew after them almost the whole company. Then Peter, Paul, Barnabas and James alone stood up and opposed them, concluding from the Scriptures: That the Gentiles should be left alone with the law, because God had given them the Holy Spirit beforehand, without it, through the preaching of the gospel, as well as to the Jews. Now, behold, there have been so many Christians here who believed when the church was still young and at its best; yet they are all in the error of thinking that the law of Moses is necessary for salvation without these three or four apostles. So that, if they had not been multiplied, an erroneous article and commandment would have been set up and confirmed against Christ. Item, afterwards St. Peter, who himself had taught this, also stumbled because of the same article with Barnaba, that they pretended with the Jews, who did not want to eat with the Gentiles, and thus gave the Gentiles trouble in the use of their freedom, so that St. Paul had to publicly confront and punish them, as he says Gal. 2, 11. Therefore, let us learn from this example that we should be wise in matters concerning faith and Christ, not allowing ourselves to be pointed to men, but sticking to the Word alone and keeping the rule as St. Paul gives Gal. 1:8, 9: "That even if an angel came from heaven and preached the gospel differently, let him be accursed; and let him only keep to the fact that Christ is not to be found anywhere except in that which is of God.

48 We have also heard this above in many figures and examples. For example, in the Gospel of Christ's Day, Luc. 2:12, when the angel gives no other sign to the shepherds to meet Christ than the manger and swaddling clothes, they find him lying and wrapped up, not on his mother's breasts or in her womb, which would be more appealing.

L. ii. 36. 37. On the other Sunday? after Epiphany. W. xi, 634-636. 463

would have had to see. That is, God does not want to point us to a saint or a person of a man, but to the mere word or scripture, in which Christ is wrapped as in cloth or swaddling clothes, and in the poor little manger (that is the sermon of the Gospel), which has no standing at all, and serves nothing but that the animals take their food from it. Item, so we have also heard about the holy old father Simeon, who, as he was promised by God, should not die, because he would have seen Christ before; but he does not see him until he comes into the temple out of the prompting of the spirit. So also the wise men from the east, when they come to Jerusalem and no longer see the star, they hear no other sign of Christ, where he is born and to be found, than the scripture of the prophet Micah 2c. This is the main part and the most important teaching of this gospel. Finally, it should be noted that the evangelist says:

His mother kept all these words in her heart.

(49) This is also said to us as an admonition, that we also strive to keep God's word in our hearts, as the dear virgin did: who, when she sees that she has erred and not understood, becomes all the more diligent afterwards, after she has been instructed, to press what she hears from Christ into her heart and keep it. This is an example for us, that we should keep to the word above all things and not leave it out of our hearts, but always deal with it, learn from it, strengthen ourselves, comfort ourselves and increase in it, as is necessary. For if it comes to pass, when we are challenged or tempted, it is soon forgotten or dropped, even in those who are diligent.

50 But what more is to be said in this gospel, than how Christ goes home again with his parents, and is obedient and subject to them, 2c. is easily and well found. Item, how this is to be understood, that Christ increased in grace and wisdom, is said above in the gospel of the next Sunday.

2.Sunday after Epiphany; John 2, 1-11

The next Sunday after Epiphany.

John 2:1-11.

And on the third day there was a wedding in Cana of Galilee, and the mother of JEsu was there. JEsu and his disciples were also invited to the wedding. And when there was no wine, JEsu's mother said unto him, They have no wine. JEsus saith unto her, Woman, what have I to do with thee? My hour has not yet come. And his mother saith unto the servants, What he saith unto you, do. And there were set there six waterpots of stone, after the manner of the Jews' cleansing; and into each went two or three measures. Jesus said to them: Fill the water jars with water. And they filled them to the top. And he saith unto them, Draw ye therefore, and bring unto the Master of the feast. And they brought it. And when the master of the feast had tasted the wine that was water, and knew not whence it came (but the servants knew, who had drawn the water), the master of the feast called unto the bridegroom, and said unto him, Every man giveth good wine at the first, and when they are drunken, then the less; thou hast kept the good wine until now. This is the first sign that Jesus did in Cana of Galilee, revealing his glory. And his disciples believed in him.

1. Enough has been written about the conjugal state, which we will now leave pending, and in this Gospel we will deal with three pieces: the first, about the consolation that married couples receive from their spouses.

have their status half from this story; the other, from the faith and love that this gospel shows; the third, from the spiritual significance of this wedding.

464 D. 11, 37-39. On the other Sunday after Epiphany. W. XI, 636-640. 465

I.

(2) In the first place, it is glorious that Christ himself goes to the wedding with his mother and disciples, and his mother is there as the host of such a wedding, so that it seems that it was her poor closest friends or neighbors that she had to be the mother of the bride, although it was no more than a wedding and not a pomp. For Christ kept his teaching that he did not go to the rich, but to the poor; or when he comes to the great and the rich, he does so, punishes and reproaches, that he gets away with disgrace and does not deserve much thanks for them, let alone that he should honor them with a miraculous deed, as he does here.

The other honor is that he gives good wine to the poor wedding with a great miraculous sign and becomes the bride's chief gift; perhaps he had no other money or jewels to give. He has never done such honor to the Pharisees, for he confirms that marriage is God's work and order: no matter how despised or small it may be in the eyes of the people, God still recognizes his work and loves it. This is what our Caiphas himself often said and preached, that the marriage state is the only one that God has instituted. Who then instituted the others? Without a doubt not God, but the devil through his people; nor do they shun, reject and blaspheme him, and are so holy that they not only do not become married themselves, as they ought to and should; but in the face of other holiness they do not want to be at any wedding, as they are much holier than Christ himself, who goes to the wedding as an unholy sinner.

Since the marriage state has the reason and comfort that it was established by God and that God loves it, and since Christ Himself honors and comforts it in this way, it should be dear and valuable to everyone, and the heart should be of good cheer, so that it is certain of the state that God loves, and should happily suffer everything that is difficult in it, even if it were ten times more difficult. For this is why there is so much trouble and unwillingness in the marriage state according to the outward man, so that everything that God's word

The way of life and work must be so that it is sour, bitter and difficult for the outward man, if it is to be blissful in any other way. Therefore, it is also a state that drives and practices the faith in God, the love for the neighbor through all kinds of toil and work, unpleasantness, cross and all kinds of unpleasantness; as should follow everything that is God's word and work. All of which the chaste whoremongers and holy sissies and sodomites are above, and serve God apart from God in their own actions.

005 For this also Christ signifieth, that he will supply that which is lacking in marriage, that he will give wine where it is lacking, and will make the same of water: as if he should say, Must ye drink water, that is, suffer affliction after the outward manner, and be sore to you? Well then, I will make it sweet for you and turn the water into wine, so that your affliction will be your joy and pleasure; I will not do this in such a way that I will take away the water or pour it out hot; it will remain, yes, I will pour it out hot first and make it full to the top. For I will not relieve Christian marriage of its affliction, but rather will add to it. It shall be strange, that no man shall know it, save they that know it; even thus:

6. it is the word of God by which all things are made, preserved and transformed; this is the word of God that turns your water into wine and your sour marriage into pleasure. That God created marriage, Genesis 2:22, the heathen and unbelievers do not know, therefore their water remains water and never becomes wine; for they do not feel My pleasure and delight in married life: which if they felt, they would have such delight in My pleasure that they would not feel half of their affliction, yes, only from the outside, but would not feel it inwardly. And this would be the way to make wine out of water, to mix my pleasure into your displeasure and hold it against each other; so my pleasure would drown your displeasure in itself and also make a pleasure out of it; but such my pleasure no one shows and gives to you except my word, Gen. 1, 31: "God saw all that he had made, and it pleased him very well."

466 2. 11, 39-42. On the other Sunday after Epiphany. W. xi, 640-642. 467

(7) Here Christ also shows that he is not displeased with the wedding fare, nor with all that is proper for a wedding, such as adornment and merrymaking, eating and drinking, as the custom and the country requires; which seems to be a superfluity and lost fare, and a worldly thing; so far, however, that all this has its measure and is similar to a wedding. For bride and bridegroom must be adorned, and the guests must eat and drink if they are to be merry. And such food and company may all be done with a good conscience; for the Scriptures now and then report such things, and of the bride's adornment, of the wedding garment, of guests and good living at the wedding, it is also written in the Gospel. For example, Abraham's servant, Genesis 24:53, gave to Rebekah, Isaac's bride, and to her brothers, jewels of gold and silver; that in this no one should turn to the sour-faced hypocrites and self-grown saints, who like nothing but what they themselves do and teach, and should not suffer a maid to wear a garland or to adorn herself a little.

8 God is not interested in such an outward appearance, where only faith and love remain, provided, as has been said, that it is moderate, according to each person's station. For this wedding, though it was poor and small, still had three tables; which is suggested by the little word architriclinus, that the master of the feast had three tables to provide; and the bridegroom himself did not perform such an office, and had servants; they must also drink wine: which all, if one wanted to follow mere poverty, might have remained, as happens with us. The guests will not have quenched their thirst with the wine alone, for the master of the banquet says how one should give the good wine first and then, when they are drunk, give the less. Christ allows all these things to happen, and they should also be allowed to happen, so that they do not become conscience-stricken. Therefore they were not of the devil, if some of this wine drank a little more than they were thirsty and became merry; otherwise you will have to blame Christ for having given cause with his gift.

and his mother asked for it; that both Christ and his mother are sinners here, where the sour-sighted saints should judge.

(9) But such excess as goes on in our day is from the way in which men neither eat nor drink, but eat and drink, feast and feast, and make themselves as if it were art or strength to eat and drink much; neither seek to be merry, but to be mad and full. But these are swine, not men; to such Christ would not give wine, nor have come to them. So also with the clothing it is not directed to marriage, but to looking and showing off, as if those were the best who are strongest, to wear gold, silver and pearls and to spoil much silk and cloth, which also the donkeys could do and the sticks.

What then is the measure? Reason should teach this, and take examples from other countries and cities, where there is no such ostentation and excess. But that I say what I think, I consider that a peasant would be well adorned if he wore to his wedding as good clothes as he wears every day in his work; a burgher as well; and a nobleman as well adorned as a burgher; an earl as well as a nobleman; a prince as well as an earl; and so on. So also with eating and drinking and having guests it should be directed according to the dignity of the estates, and the well-being should be directed to joy, not to becoming full and mad.

(11) Whether it is sinful to whistle and dance at a wedding, since it is said that much sin comes from dancing? Whether there were dances among the Jews, I do not know; but because it is the custom of the country to invite guests, to decorate, to eat, to drink, and to be merry, I do not know how to condemn it without the excess, if it is lewd or too much.) That

*It is to be noted that Luther, when he permits the dancing of the Christians, has just the dancing of his time in mind. Today's round dances were not yet a general "national custom" at that time; the dancers usually only touched each other with their hands and kept a company in the hall in measured steps or also jumped back and forth, especially if the dance took place outdoors. Cf. History of the Art of Dancing by Albert Ezer-.

468 L. II, 42, 43 On the other Sunday after Epiphany. W. XI, 642-644. 469

But if there are sins, it is not only the fault of dancing, since the same things happen at table and in church; just as it is not the fault of eating and drinking that some become sows over it. But where it is chaste, I let the wedding have its right and use, and dance all the time. Faith and love cannot be danced out or sat out, if you are chaste and moderate in it. The young children dance without sin; do the same, and become

winski, Leipzig 1862. p. 162, etc. Of course, even at that time, dancing was often associated with all kinds of immoralities. But Luther did not approve of "all excess, which is lewd and too much", but punished and forbade it. And we know that he regarded just the round dances, as they are common today, as lewd and condemned them with sharp words. In "Dr. Martin Luther's Letters, Epistles and Concerns" by de Wette, Volume VI, page 435, there is the following "Concern about Dancing":

Doctoris Martini Lutheri de ducendis choreis judicium.

"Choreae sunt institutae et concessae, ut civilitas discatur in frequentia et discant adolescentes venerari femineum sexum atque contrahatur amicitia inter adolescentes et puellas honestas, quo postea certius eas ambire possint. Papa damnavit choreas, qui adversarius fuit nuptiis legitimis. Ideo simul ad nuptias invitantur etiam honestae aliquae matronae et viri, qui sunt spectatores, ut omnia modeste fiant. Sed unum est, quod mihi in ducendis choreis displiceat, et velim id publice a magistratu prohiberi: ne adolescentes in gyros ducerent puellas praesertim in publico multis spectantibus."

Zudeutsch: Dr. NR. Luther's judgment on the performance of dances.

"The dances were instituted and permitted in order that courtesy in intercourse might be learned, and that young men might learn to honor the female sex, and that friendship might be made between young men and respectable girls, so that later they might be all the more sure of wooing them. The pope condemned the dances because he was hostile to legal, proper weddings. Therefore, at the same time, some respectable women and men are invited to the wedding, who watch, so that everything is done with moderation. But there is one thing that I dislike in the performance of dances, and I would like this to be publicly prevented by the authorities: namely, that the young men turn the girls around in circles, especially publicly, when many are watching."

And so many authorities, especially city councils in Luther's time and later, have issued public prohibitions against "dancing without a cloak with twisting". In these decrees, especially "swinging or throwing the maiden or dancer around" is prohibited.

According to this, the turn dances that are common today are not among the permitted dances, but among the lewd dances that Christians should avoid. D. Red.

a child, dancing does not harm you. Otherwise, where dancing would be a sin in itself, you would not have to allow the children to do it. That's enough about the wedding.

II.

12 On the other hand, coming to the gospel, we see here the example of love in Christ and his mother. The mother serves and is housemother, Christ honors the host with his own person, with miracle and gift; and all this is done for the good of the bridegroom, the bride, and the guests; as is the manner of love and its works. That Christ may draw all hearts to trust in him, who is ready to help and not to let go, even in temporal goods; that they may not suffer need, all who believe in him, whether it be temporal or eternal goods; and had rather water be turned into wine, and all creatures be changed, and turned into that thing which his believer needs. He must have enough who believes, and no one can hinder it.

(13) But the example of faith is even more wonderful in this gospel, where it comes to the very end, that the lack is felt by all who are there, and there is no more counsel or help. This proves the nature of divine grace, that it cannot be given to anyone who has had enough before and does not yet feel his lack. For it feeds not those who are full and satisfied, but the hungry; as we have often said. He who is still wise, strong and pious, and finds something good in himself, and is not yet poor, miserable, sick, a sinner and a fool, cannot come to the Lord Christ nor obtain grace.

(14) But where the lack is felt, he goes on, and does not give so soon what one may and desires, but goes on and tries faith and trust, as he does here; yes, which is even more bitter, he acts as if he did not want anything at all, but speaks harshly and sternly. This can be seen here in his mother: she feels and complains about his lack, and also asks for help and advice from him with a humble and sincere request. For she does not say, "Dear son, give us wine," but, "You have no wine. With this she only touches his kindness,

470 D. n, 43-4ö. On the other Sunday after Epiphany. W. xi, 644-646. 471

She is completely devoted to him. As if it were to say, "He is so good and gracious that I must not ask; I will only tell him what is lacking, and he will do it of himself more than one asks. Faith is thus minded and imagines God's goodness, and does not doubt that it is so; therefore it also dares to ask and present its need.

15 But behold, how unkindly he rejects the humble request of his mother, who says such things to him with great confidence. Then see how faith is formed; what does he have before him? Vain nothingness and darkness: he feels the lack and sees no help anywhere; God also becomes strange and wild to him, and does not know that vain nothing remains. It is the same in the conscience, when we feel sin and lack of righteousness; or in deathly distress, when we feel lack of life; or in the fear of hell, when eternal bliss wants to be missing: there is certainly humble longing and knocking, pleading and seeking, how we can be rid of the sins, death and fear; so he then acts as if the sins should come first and foremost, and death should remain, and hell should not cease. Just as he does here to his mother, to whom he makes the lack greater and more severe by his rejection than it was before she asked him for it; for now it seems as if it were all lost, now that the one consolation on which she relied in the lack is also gone.

(16) Now here is faith in the right fight; behold how his mother does, and teaches us here. How harsh his words are, how unkind he is; yet she does not interpret all this in her heart as anger or against his kindness, but remains firm in her mind that he is kind, and does not allow such a delusion to be taken away by the puff, that she should therefore also put him to shame in her heart and not think him kind or merciful; as those do who are without faith and fall back at the first blow, and think no further of God than they feel the horses and mouths do, Ps. 32:9. 32, 9. For if the mother had allowed herself to be deterred by these harsh words, she would have gone away quiet and displeased; but now she commands the servants to do what he would say, she proves,

that she has overcome the whorehouse, and still nothing but vain goodness awaits her from him.

(17) What do you think is a hellish blow when a man in his distress, especially in the great distresses of conscience, feels that God is saying to him: Quid mihi 6t tidi? "What have I to do with you?" He must despair and despair where he does not know and know the nature of such works of God, and is practiced in faith; for he does as he feels, nor does he think otherwise of God than as the words read. But he feels vain wrath and hears vain disgrace: so he thinks of God as his enemy and wrathful judge. As he thinks of God, so he finds him. So he cannot think of anything good to say to him. This means that he denies God with all his goodness. Then he flees from him and hates him, wanting God not to be God, and all the blasphemies that are the fruit of unbelief.

(18) Therefore this part of the gospel is the highest, and well to be remembered, that we must give glory to God, that He is kind and gracious, even though He Himself presents and says Himself differently, and all senses and all feelings think differently. For in this way feeling is killed and the old man perishes, so that only faith in God's goodness remains and no feeling in us. For here you see how the mother keeps a free faith and holds it up to us as an example. She is sure that he will be merciful, as she does not feel; it is also certain that she feels differently than she believes. Therefore she lets his goodness be free and commanded, and sets him neither time nor place, neither manner nor measure, neither person nor name; let him do it when it pleases him. If it does not happen in the middle of the meal, let it happen at the end or after the meal. I want to eat the slap in me that he sneers at me and makes me stand in shame before all the guests, and speaks to me so unkindly and makes us all red with shame. He is angry, but I know that he is sweet. Let us do likewise, and we shall be true Christians.

19 But notice how he is also so hard on his own courage, in that he does not only teach us the aforementioned example of faith.

472 L. n, 45-47. On the other Sunday after Epiphany. W. xi, 646-649. 473

but also confirms that we are not to know father or mother in the affairs and service of God, as Moses says Deut. 33:9: "He that saith to his father and mother, I know them not, keepeth thy statutes, O Israel." For though there is no greater power from earth than father's and mother's power: yet it is out when God's word and work are concerned; for in divine matters neither father nor mother, much less bishop or any man, but God's word alone shall teach and guide. And where father and mother would tell you, teach you, or even ask you to do something against God and in worship that is not clearly commanded and ordered by God, you shall say to them: Quid mihi et tibi? What do I and you have to do with each other? Just as here Christ did not want to do the work of God, because his own mother wanted it.

20. for father and mother are also guilty, yes, for this very reason father and mother were made by God, that they should not teach the children according to their own conceit and devotion and lead them to God, but according to the commandments of God; as also St. Paul says Eph. 6, 4: "You parents, bring up your children according to the discipline and teaching of the Lord," that is, teach them God's commandment and word, as you have learned it, and not your own thing. So you also see here in the Gospel that the Mother of Christ directs the servants away from her to Christ, saying not, "Do what I tell you;" but, "Do what he will tell you." Only to his word should everyone point, where one wants to point rightly: so that this word of Mary, "What he says to you, do", is and should be a daily word of all Christianity, and with it all teachings of men are pushed to the ground, and what is not really Christ's word; and should firmly believe that it is not the commandment of the church, as they boast and lie about what is commanded apart from and above God's word. For Mary saith, What he saith, that, that do; and no other: for there shall be enough to do.

(21) Here you also see how faith does not fail and God does not leave it, but gives more and more glorious than one asks. For here not only wine is given, but also more delicious wine.

and good wine given, and of that the multitude. So that he may tempt and entice us once again to believe in him with comfort, even though he may be distracted. For he is true and cannot deny himself; he is good and gracious, which he must confess of himself and also prove, unless he is hindered and not given the time, place and way to do so.

III.

22. On the third, we should also touch the spiritual interpretation recently. This wedding and all weddings signify Christ, the true bridegroom, and his Christianity, the bride; as the Gospel Matth. 22, 2. ff. sufficiently shows.

23 This marriage took place in Cana of Galilee, that is, Christianity began in the days of Christ among the Jewish people, and still continues among all who are like the Jews. The Jewish people is called Cana, which means zeal, because they practiced the law seriously and kept the works of the law with great zeal, so that the gospels also call them zealots everywhere, especially St. Paul Rom. 9, 31. and 10, 2. It is also natural, where there is law and good works, that there is zeal and strife among each other, where one wants to be better than the other, but first against the faith, which does not want to respect their work and only insists on God's grace. Now there are always such zealots where Christ is, and his wedding must be in Zealot City; for one always finds works saints and Jewish zealots beside the gospel and faith, who quarrel with the faith.

Galilee means the border or the end of the country, where one comes out of one country into another. It also means the same people of Zealot City, that they dwell between the law and the gospel, and should go forth and step from works into faith, from the law into Christian liberty; as some did and still do. But the other part abides in works and in limitations, that they attain neither good works nor faith, and cover themselves with the appearance and glitter of works.

25. but that Christ was invited to the wedding

474 8. 11, 47-49. On the other Sunday after Epiphany. W. n, 649-6W. 475

means that he was promised long before in the law and the prophets, and his heart was waited for and called, that he turned the water into wine, fulfilled the law and established faith, and made right Galileans out of us.

26. his disciples with him; for they waited for him, that he should be a great king, needing many apostles and disciples, that his word should be preached abundantly everywhere. Item, his mother is the Christian church, taken from the Jews, which was there, when the most belongs to the wedding; because Christ was actually promised to the Jewish people.

(27) The six stone water jars, out of which the Jews washed, are the books of the Old Testament, which by law and commandment made the Jewish people only outwardly pious and clean; wherefore also the evangelist says that the jars stood there after the Jewish cleansing; as if he should say, It signifieth the cleansing that is done by works without faith, which never cleanseth the heart, but maketh it more unclean; which is a Jewish cleansing, and not Christian or spiritual.

28. but that the jars were six signifies the toil and labor that are in such purification that deal with works; for the heart has no rest in it, because there is not the Sabbath, the seventh day, when we rest from our works and let God work in us. For the days of work are six, in which God created heaven and earth and commanded us to work. The seventh day is the day of rest, when we do not labor with works of the law, but let God work in us by faith, and we keep still and celebrate our law-keeping.

(29) The water therein is the mind and meaning of the law, by which the conscience is governed, and is set in letters as in jars.

(30) And they are stony, as the tables of Moses were; but mean the stiff-necked people of the Jews. For as their heart is against the law, so the law shows itself against them without. It seems hard and heavy to them, therefore it is hard and heavy, which makes their heart hard and heavy to the law; as we all are.

We find, feel and experience that we are hard and difficult for good, and soft and easy for evil. And this is not felt by the wicked, but by those who would like to be pious and almost labor with works. These are the two or three measures of these jars.

31 To turn water into wine is to make the mind of the law sweet. It goes like this. Before the gospel came, everyone understood the law as if it demanded our works and we had to do enough for it with our works. From this understanding either hardened, presumptuous glibness and hypocrisy, harder than any stony pitcher, or anxious restless consciences. For there always remains the water in the jar, fear and stupidity before God's judgment. This is the state of the wafer; one does not drink from it, nor does anyone become happy from it; but there is only a vain washing and cleansing, and yet one never becomes truly clean inwardly. But the gospel transfigures the law in such a way that it demands more than we are able, and wants to have another man than we are who can keep it, that is, it demands Christ and drives us to the same, so that through the grace of Christ we first become other people in faith and like Christ, and then do right good works. So that the right understanding and opinion of the law is to lead us in the knowledge of our inability, and to drive us to another, namely to Christ, to seek grace and help.

32Therefore, when Jesus would have made wine, he commanded that more water should be poured up to the top. For the gospel cometh, and glorifieth the understanding of the law, as it is said, in the most perfect manner, how that our things are nothing, but vile sin; wherefore we cannot be made sinless by the law. When the two or three measures hear this, the good hearts that have labored under the law with works, and are already in themselves fearful and troubled in conscience, this understanding frightens them much more, and now the water wants to go over the basket and the pitcher. Earlier they felt heavy and hard to do good, but thought they could still get there by works; now they hear that they are no good at all and that it is impossible to get there by works. The jar is too full.

476 L. 11, 50. 51. on the other Sunday after Epiphany. W. XI, 652-655. 477

The law is understood to the highest degree, and there is only despair.

The comforting gospel comes and turns the water into wine. For when the heart hears that Christ fulfills the law for us and takes our sin upon Himself, it no longer asks that it be impossible that the law should be required of us, and that we should despair of it and cease from works. Yes, it is now delicious and tastes good that the law is so deep and high, so holy, right and good, and demands such great things, and is therefore loved and praised that it demands so much and so great. This means that such a heart has everything in Christ that is required by the law, and would be extremely sorry if the law demanded less. Behold, the law is now sweet and easy, which before was hard, difficult, even impossible; for it now lives in the heart through the Spirit. The water is no longer in jars; it has become wine, distributed, drunk, and has made the heart glad.'

34 These servants are therefore all preachers of the New Testament, as, the apostles and their followers.

35. The drawing and pouring out is to take such understanding from the Scriptures and preach it before all the world who are invited to the wedding of Christ.

(36) And these servants know well, saith the evangelist, whence the wine is, how it was water. For the apostles and their followers alone understand how the law is made sweet through Christ, and how the gospel through faith does not fulfill the law with works, but has become a different being than it was before in works.

37 But the master of the feast tastes the wine well, that it is good, and does not know where it comes from. This food master is the old priesthood among the Jews, who only know about works, like Nicodemus was, Joh. 3, 9., who noticed that it was good about Christ, but does not know how it happens and where it comes from, still hangs on works; because work teachers may not understand nor recognize the gospel and faith.

(38) He challenges the bridegroom, reproaching him for having given the good wine last, when all men give the less last. This is the wonder of the Jews to this day, that the preaching of the gospel should have been so long delayed and now become first of all to the Gentiles, and that they should have drunk evil wine so long, and in the law have borne the burden and heat of the day so long; as is also meant elsewhere in the gospel, Matth. 20:12.

39. and notice that God and men go against each other. Men give first the best, then the worst: God first the cross and suffering, then honor and blessedness. That is why men try to preserve the old man; that is why they also teach to preserve the laws with works and give great sweet promises. But it turns out stale and the end tastes bad, for the conscience gets worse and worse the longer it goes on; although it does not feel such sorrow from great drunkenness from the great promises: but at last, when the wine has been digested and the false promises are over, it will find itself. But God first makes evil promises and gives evil wine, even water; but afterwards He comforts with His promises of the Gospel, which endure forever.

478 L. ii, 62. 53. On the third Sunday after Epiphany. W. xi, M-E 479

3.Sunday after Epiphany; Matth. 8, 1-13

On the third Sunday after Epiphany.

Matth. 8, 1-13.

And when he was come down from the mountain, much people followed him. And, behold, a leper came and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. And JEsus put forth his hand, and touched him, and said: I will do it; be cleansed. And straightway he was cleansed from his leprosy. And JEsus said unto him, See thou tell no man: but go thy way, shew thyself to the priest, and offer the gift which Moses commanded for a testimony against them. And when JEsus was come into Capernaum, a certain centurion came unto him, and besought him, saying, Lord, my servant lieth at home, sick of the palsy, and in great affliction. JEsus said unto him, I will come and heal him. And the centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word, and my servant shall be healed. For I am a man, and subject to the authorities, and have under me soldiers: but if I say to one, Go, he goeth; and to another, Come, he cometh: Come hither, and he cometh; and to my servant, Do this, and he doeth it. When Jesus heard this, he marveled and said to those who followed him: Verily I say unto you, I have not found such faith in Israel. But I say unto you, That many shall come from the morning and from the evening, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness, there shall be weeping and gnashing of teeth. And JEsus said unto the centurion, Go thy way, and it shall be done unto thee according to thy faith. And his servant was healed at that very hour.

I.

The Gospel teaches us two examples of faith and love: one in the leper, the other in the centurion. Let us look at the leper first. The leper would not have been so bold as to go to the Lord and ask to be cleansed, if he had not trusted and trusted with all his heart that Christ would be so kind and gracious as to cleanse him. For because he was a leper, he had reason to be afraid; moreover, the law commanded the lepers not to make themselves known to the people. He still insists, regardless of the law and the people, and how pure and holy Christ is.

(2) See how faith sets itself against Christ; it ill imagines nothing, but the mere goodness and grace of Christ in vain, without all merit to seek and obtain. For it cannot be said here that the leper, by his cleanness, deserves to come so near to Christ and to talk with him and call upon his help; indeed, for the very reason that he feels his uncleanness and unworthiness, he goes all the more and looks only to Christ's goodness. That is a true

Faith, a living confidence in God's goodness. The heart that does so believes rightly; the heart that does not do so does not believe rightly; as those do who do not merely take God's goodness into their eyes, but first look around for their good works, so that they may be worthy of the goodness to deserve it. They will never be bold enough to call upon God in earnest or to approach Him.

Now this confidence or faith, or knowledge of the goodness of Christ, would not have arisen in this leper from his own reason, if he had not first heard a good rumor about Christ, namely, how he is so kind, gracious, merciful, helps and gives to everyone, comforts and advises whoever comes to him. Such a cry must have come to his ears without doubt; but from such a cry he took courage, and also turned and interpreted such a rumor to his benefit, drew the same goodness to himself and thought with all confidence: He will also be so kind to me, as the cry goes from him and as his good rumor is. So his faith did not come from reason, but was received from such a cry of Christ, as St. Paul says Rom. 10, 17: "Faith is a good thing.

480 2. 11.63-65. On the third Sunday after Epiphany. W. XI, 657-659. 481

comes from hearing, but hearing comes from the word or cry of Christ."

(4) Now this is the gospel, which is the beginning, the means, and the end of all good and salvation; for so we have often heard that first of all one must hear the gospel, and then believe and love and do good works; not first do good works, and so reverse the nature, as the teachers of works do. But the gospel is a good rumor, speech, and cry of Christ, how he is nothing but goodness, love, and grace; so that it does not sound of any other man or saint. For though other saints also have good tidings and cries, yet it is not called the gospel, unless it speak only of Christ's goodness and grace; and if it should speak also of other saints, it is no longer the gospel. For it seeks to build faith and confidence on the rock, Jesus Christ alone.

5 You see, then, that this example of the leper fights for faith against works. For as Christ helpeth this man by grace through faith, without any works of his own, and without any merit of his own; so doth he to every man, and so he would have him keep and wait for him. And if this leper had come in such a way that he had said, "Behold, Lord, I have prayed or fasted so much, and thou wilt look upon it, and therefore make me clean," Christ would never have cleansed him. Because such a man does not rely on God's grace, but on his own merit. Thus God's grace is not praised, loved, praised, nor desired, but one's own works take away such honor and rob God of His own. This means kissing the hand and denying God, as Job 31:27, 28 says: "Have I ever kissed my hand? which is a great sin and denial of the Most High"; and Isa. 2:8: "They have worshipped the works of their hands", that is, the honor and confidence that they should give to God's grace, they put on their own work.

6 Again, the example of love is illustrated in Christ against the leper. For there you see how love makes him a servant, that he helps the poor free of charge, seeking neither pleasure, favor nor honor.

but only the benefit of the poor and the glory of God the Father. Therefore, he also forbids him to tell anyone, so that it may be a pure work of free, kind love.

7 This is what I have often said, how faith makes us masters, love makes us servants; yes, through faith we become gods and partakers of divine natures and names, as Ps. 82:6 says: "I have said that you are gods, and all of you are children of the Most High. But through love we become like the very poorest. By faith we are allowed nothing and have full sufficiency; by love we serve everyone. By faith we receive goods from above, from God; by love we let them out from below, to our neighbor. Just as Christ, according to the Godhead, had no need of anything, but according to humanity he served everyone who had need of him. Of this we have often enough said that we must also be born children and gods, lords and kings of God through faith; just as Christ is born in eternity from the Father a true God: and again, breaking forth through love, help the neighbor with beneficence; just as Christ became man to help us all. And just as Christ did not earn by works beforehand, or acquire by becoming man, that he is God; but earned the same from birth, without any works, and before that, before he became man: so also we have the adoption as children of God, that sins may be forgiven us, death and hell do not harm us, not by works or love earned; but without works and before love, received by grace through faith in the Gospel. And as Christ became man to serve us only after he is eternally God, so we also do well and love our neighbor afterwards, if we are already pious, sinless, alive, blessed and God's children through faith. This is from the first example of the leper.

(8) The other example is like it, as far as faith and love are concerned. For this centurion also has a hearty confidence in Christ, and forms before his eyes nothing but the goodness and grace of Christ; otherwise he would not have come to him.

482 L .ii,sö-"8. on the third Sunday after Epiphany. W. XI, 689-662. 483

or would not have sent to him, as Lucas Cap. 7, 3. says. Neither would he have had such bold confidence if he had not first heard of Christ's goodness and grace; so that here too the gospel is the beginning and stimulus of his confidence or faith.

(9) In which we learn once again that one must begin with the gospel and believe in it, and not look to any merit or work; just as this centurion did not look to any merit or work, but only to his confidence in Christ's goodness. So that we see how all the works of Christ are examples of the gospel, faith and love.

(10) Thus we also see the example of love, that Christ does him good in vain, without any request or gift, as was said above. The centurion also shows the example of love, that he takes care of his servant as himself; just as Christ took care of us, and also does the good work on him in vain, only too good for the servant, as Lucas says, Cap. 7, 2, that he did it because the same servant was dear and valuable to him; as if he should say: Love and desire drove him, which he had for him, that he saw his need and did this. Let us also do this, and see to it that we do not deceive ourselves and think that we now have the gospel, and yet pay no attention to our neighbor in his need. Let this be said of the two examples; now let us also see some parts of the text.

II.

(11) The fact that the leper so moderates his prayer and says, "Lord, if you are willing, you can cleanse me," is not to be understood as if he doubted Christ's goodness and grace. For faith would be nothing if it believed that Christ was almighty, able and knowing all things; for this is living faith, which does not doubt that God is also good and gracious in His will to do what we ask. But it is to be understood in this way: faith does not doubt that God has a good will toward the person, wants and grants him all good things; but that which faith asks and pretends to do, we are not aware of whether it is good and useful for us; that is known to us.

but God alone. Therefore, faith asks that everything be placed in the hands of God's gracious will, so that it may serve His glory and our benefit, and does not doubt that God will give it, or, if it is not to be given, that His divine will, out of great grace, will not give it, because it sees that it is better specified. With this, however, faith in God's gracious will remains certain and certain that He will give it or not, as St. Paul also says in Romans 8:26 that we do not know what or how we should ask, and in the Lord's Prayer calls us to prefer His will and ask for it.

(12) This is what we have often said, that we should believe without doubt and without measure in the goodness of God, but we should ask with the measure that His glory, His kingdom and His will be, so that we do not set a time, place, measure or name for His will, but give it all freely to Him. That is why the prayer of the leper is so pleasing to the Lord and will soon be heard. For where we set it at his will, and desire what is pleasing to him, he cannot leave it; he does again what is pleasing to us. Faith makes him favorable to us; so such serene prayer makes him give what we ask. The sending of the leper to the priests, why it happened and what it means, is sufficiently told in the postilion of the ten lepers.

But that he says, "I have not found such faith in Israel," 2c. has been treated with great concern, lest either Christ should lie, or the mother of God and the apostles should be no less than this centurion. Although I would also like to say that Christ is speaking here of the people of Israel, where he had ever preached and to whom he had come, so that his mother and disciples would be excluded when they went with him and came to such a people of Israel as he preaches, I will nevertheless stick badly to the word of the Lord and let them go as they are; and this for this reason: first, that there is no article of faith against it, that this faith of the centurion had its equal neither in the apostles nor in the mother of God. But where Christ's words are not publicly opposed by any article of faith, they are to be accepted as they sound, and not as they are spoken.

484 D. ii> s8-"". On the third Sunday after Epiphany. W. xi, ssü-ses. 485

We are not to guide or bend our interpretation, neither for the sake of any saint, nor angel, nor God Himself; for His Word is the truth even above all saints and angels.

14 Secondly, because such judging and bending comes from a carnal mind and devotion, that we do not measure the saints of God according to God's grace, but according to their person, worthiness and greatness; which is against God, who measures so much differently, only according to His gifts. For he never let St. John the Baptist perform miracles, John 10:41, which some lesser saints have done. And summa, he often does through lesser saints what he does not do through great saints. He hid Himself from His mother when He was twelve years old and let her wander and be ignorant, Luc. 2, 43. He showed Himself to Mary Magdalene, Joh. 20, 14, before He showed Himself to His mother and the apostles on Easter day. He spoke so kindly to the Samaritan woman, Joh. 4, 7. and to the adulteress, Joh. 8, 10. that he never spoke so kindly to his own mother. Item, when Peter falls and denies, the murderer stands at the cross and believes strongly.

(15) With these and similar miracles he shows that he wants his Spirit to be unmeasured by us in his saints and that we should not judge according to the person: he wants to give his gifts freely, as it pleases him, says St. Paul 1 Cor. 12:11, not as it seems to us. Yes, he says of himself John 14:12: "He that believeth on him shall do greater signs than he hath done." All this so that no one may measure himself above another, and no one may exalt one saint above another and cause sectarianism; but let them all be equal in God's grace, as unequal as they are in His gifts. He will do through St. Stephen what he will not do through St. Peter, and through St. Peter what he will not do through his mother; that he alone may do all things in all, without distinction of person, according to his will.

16 So also here it is to be understood that at the time of his preaching he did not find such faith, neither in the mother nor in the apostles, whether or not he found greater faith before or after.

in the mother and apostles and many others. For it may well be that he gave his mother great faith at the time she conceived him and gave birth to him, and afterward not so great, or seldom so great, and sometimes let it fall away, as he did when she had lost him three days, Luc. 2. As he does with all his saints; and if he did not, the saints would fall into presumption and make themselves idols, or we would make idols of them, and look more to their worthiness and person than to God's grace.

17 From this notice how we are fools and so ignorant of divine works and miracles, who so despise the common Christian man, and hold that only the sharp hats and scholars may know and conclude about God's truth; yet here Christ lifts this Gentile with his faith above all his disciples. This means that we are attached to persons and statuses and not to God's words and graces. That is why we also go astray in all things with persons and estates, and then say that the Christian church and conciliation have said these things, that they cannot err, and that they have the Holy Spirit; whereas Christ is with the despised, and sends persons and conciliation to the devil. Therefore notice that Christ thus exalts the Gentile. It is true about Annas, Caiphas and all priests, scholars and saints, who should all be students of this pagan, let alone conclude and set anything above him. God does not give faith to a great saint and a great faith to a small one, so that one always holds the other higher than himself, Rom. 12, 10.

III.

Lord, I am not worthy.

This is the great faith of this Gentile, that he knows how salvation does not depend on the bodily presence of Christ, for this does not help, but on the word and faith. The apostles did not yet know this, and perhaps neither did their mother, but held fast to His physical presence and did not like to let it go, John 16:6,

486 L. 11, 60-62. on the third Sunday after Epiphany. W. xi, 66S-668. 487

did not stick to his word alone. But this heathen is so content with the word that he does not even desire its presence, nor does he think himself worthy of it, and proves his mighty faith with such a likeness and says: "I am a man", and can create with a word with my own what I want; should you then not create with your word what you want; because I certainly know and you also prove that health and sickness, death and life are subject to you as my servants are to me? Therefore his servant also is made whole from the beginning by the power of this faith.

(19) And because there is the time and the gospel here, we must say a little of the strange faith and its power, since much is concerned with it, most of all for the sake of the young children who are kept in baptism, who are saved not by their own faith, but by "other people's" faith; as here this servant was healed not by his own faith, but by his master's faith. We have never acted on this matter before, therefore we must act here, for the sake of future danger and error, as much as it is up to us to anticipate.

20. first of all, we must leave the ground firm and certain that no one will be saved by another's faith or righteousness, but by his own; again, no one will be condemned because of another's unbelief or sins, but because of his own unbelief, as the gospel clearly says Marc. 16, 16."He that believeth and is baptized shall be saved; but he that believeth not shall be damned"; and Rom. 1:17: "The just shall live by faith"; and John 3:16, 18: "He that believeth on him shall not perish, but have everlasting life"; item: "He that believeth on him shall not be judged; he that believeth not on him is judged already." These are bright, public words, that everyone must believe for himself, and no one may help himself through strange faith without his own faith. One must not depart from these sayings, nor deny them, let it be true what it is true, and let all the world perish rather than change this divine truth. And whether something apparent would be raised against it.

that you could not answer for, you should rather confess that you do not understand it and command God before you allow anything against these clear sayings. Let it be Gentiles, Jews, Turks, young children, and all that is there where they can, these words shall and must be right and true.

Now the question is, where do the young children remain, if they do not yet have reason and cannot believe for themselves, because it is written, Rom. 10, 17: "Faith comes by hearing, but hearing comes by preaching God's word. Now the young children do not hear nor understand God's word; so they may not have faith of their own.

22. To these questions, the sophists in the high schools and the Pope's group have invented such an answer that the young children are baptized without their own faith, namely, on the faith of the church, which the godparents confess at baptism; then in baptism, by the power and authority of baptism, the sin of the child is forgiven and his own faith is infused with grace, so that a newborn child is born of water and the Holy Spirit.

But if one asks them the reason for such an answer and where it is found in the Scriptures, one finds it in the dark smoke hole, or they point to their birettas (berets) and say: We are the highly learned doctors and say such things, therefore it is right, you must not ask further; as almost all their teachings have no other reason than their own dreams and conceits. And when they are most anxious, they bring in a saying with the hair of St. Augustine or some other holy father. But this is not enough for us in matters concerning the salvation of souls, for they themselves and all the holy fathers were people and men. Who will vouch for me and be good that they say right? Who will rely on it and die on it, because they say it without Scripture and God's word? Saints, saints; if my soul is to be eternally lost or preserved, I cannot rely on all the angels and saints, let alone on one saint or two, if they do not show me God's word.

488 L. ii, 62-64. on the third Sunday after Epiphany. W. xi, 668-671. 489

(24) From this lie they continued, and came so far that they taught and still hold that the sacraments have such power that even if you have no faith and receive the sacrament (if you do not intend to sin), you still receive grace and forgiveness of sins without all faith. This they have introduced from the previous opinion, considering that the young children thus receive grace without faith, only by the power and force of baptism, as they dream. That is why they attribute it to the ancients and to all men, and say all this from their own minds, so that they have masterfully eradicated the Christian faith, rendered it null and void, and erected only our work with the power of the sacraments. I have written enough about this in the articles of the Bulls of Leonis.

(25) The holy old fathers, however, have spoken a little too much of this, though not clearly enough, who do not speak of such fictitious power of the sacraments, but say thus: that the young children are baptized in the faith of the Christian church. But because they do not thoroughly explain how the same Christian faith helps the children, whether they thereby acquire a faith of their own, or whether they are only baptized in the Christian faith, they themselves without faith: The sophists go on, interpreting the holy fathers' word to the effect that the children are baptized without their own faith, attaining grace in the church faith alone; for they are hostile to faith; where they may only exalt works, faith must suffer; not even thinking whether the holy fathers err, or whether they themselves understand the fathers rightly.

26. beware of this poison and error, even if it were the opinion expressed by all the fathers and conciliarities; for it does not exist, has no Scriptural basis in itself, but is vain human folly and dreams; moreover, it is flatly and publicly contrary to the foregoing main sayings, since Christ says, "He that believeth and is baptized," 2c, that in short it is decided that baptism helps no one, nor is it to be given to anyone who believes but for himself, and that no one is to be baptized without his own faith; as also St. Augustine himself says: Non sacra.

mentum justificat, sed fides sacramenti: The sacrament does not justify, but the faith of the sacrament.

(27) Above these are some others, such as the Waldenses, who hold that each one must believe for himself and receive baptism or the sacrament with his own faith; if not, baptism or the sacrament is of no use to him. So far they speak and hold right. But that they approach and baptize young children, whom they also consider to be those who have no faith of their own, is a mockery of holy baptism, and sins against the other commandment, that they uselessly and vainly lead God's name and word with conscience and courage. Nor is it of any use to them to say that children will be baptized for their future faith when they come to their senses. For faith must be there before or ever in baptism; otherwise the child will not be freed from the devil and sins.

028 Therefore, if their opinion were right, all that is done with the child in baptism should be a lie and a mockery. For the Baptist asks, "Does the child believe?" and they answer: Yes, in his stead; and: And if he will be baptized, he also answers, Yes, in his stead; yet no one is baptized in his stead, but he himself is baptized. Therefore he must believe himself, or the godparents must lie when they say in his place: I believe. Item: the baptist boasts that he is born again, that his sins are forgiven, that he is free from the devil, and puts a white shirt on him as a sign of this, and indeed acts with him as with a new holy child of God: all this would have to be false, if there were no faith of his own; and it would be better never to baptize a child, than thus to fool and juggle with God's words and sacrament, as if he were an idol or a fool.

Neither does it help that they divide the kingdom of God into three parts: First, the Christian church; second, eternal life; third, the gospel. And then to say that the children are baptized into the kingdom of heaven in the third and first way, that is, they are baptized, not that they are thereby blessed and have forgiveness of sins.

490 L. ii, 64-66. on the third Sunday after Epiphany. W. xi, 671-673. 491

But they are taken into Christianity and brought to the gospel. All this is nothing spoken and invented out of one's own conceit. For this is not called entering the kingdom of heaven, that I should come among Christians and hear the gospel; which also the Gentiles can do, and is done without baptism. Nor does this mean entering the kingdom of heaven, you speak of the kingdom of heaven in the first, second or third way, as you wish; but it means being in the kingdom of heaven when I am a living member of Christianity, and not only hear the gospel, but also believe it. Otherwise a man would be in the kingdom of heaven just as if I threw a log and block among the Christians, or as if the devil were among them. Therefore, this is no good at all.

It also follows that the Christian church has two kinds of baptism and that the children do not have the same baptism as the old. But St. Paul says Eph. 4, 5: "There is only one baptism, one Lord, one faith. For if baptism does not do and give to infants what it does and gives to old men, it is not the same baptism; indeed, it is not baptism, but a play and mockery of baptism, since no baptism is more than that which saves. Where it is known or believed that it does not save, it should not be given; but if it is given, it is not Christian baptism, for it is not believed that it does what baptism is supposed to do: therefore it is a different and strange baptism. For this reason, it would be necessary for the brothers of Waldenses to baptize themselves differently, as they baptize ours differently; because they not only receive baptism without faith, but also against faith, and with God's mockery and dishonor give a different, strange, unchristian baptism.

If we cannot answer this question any better and prove that the young children themselves believe and have their own faith, then it is my faithful advice and judgment that one should immediately desist, the sooner the better, and never baptize a child, lest we mock and blaspheme the highly praised majesty of God with such alfalfa and jiggery-pokery, since there is nothing behind it. Therefore, we say here and conclude: that the children believe in baptism themselves and have their own faith, which God works in them through

the intercession and bringing of the godparents in the faith of the Christian church; and this we call the power of the foreign faith: not that anyone may be saved by it, but that through it, as through its intercession and help, he may obtain from God Himself a faith of his own, by which he may be saved. Just as it is with my natural life and death. If I am to live, I must be born myself, and no one can be born for me, so that I may live through it; but the mother and midwife may well help me to my birth through her life, so that I may also live through it. So I myself must suffer death if I am to die, and no one's death can do to me that I may die of it; but it can well help me to my own death, as when it frightened me, fell on me, suffocated or crushed, or suffocated. No one can go to hell for me, but he can tempt me with false doctrine and life, so that I go there myself through my own error, brought into me by that error. So no one can go to heaven for me; but he can help me to do so, preach, teach, govern, pray, and obtain faith from God, so that I may go to heaven. And this centurion was not healed of his servant's gout; but he nevertheless obtained that his servant should recover his health.

32 So also here we say that the children are not baptized in the faith of the godparents or the church; but the faith of the godparents and of Christianity asks and acquires for them their own faith, in which they are baptized and believe for themselves. We have strong and firm sayings about this, Matth. 19, 13-15, Marc. 10, 13-16, Luc. 18, 15. 16. When some brought little children to the Lord Jesus to touch them, and the disciples were hurting them, he punished the disciples, and hugged the children, and laid his hands on them and blessed them, and said: Such is the kingdom of God. 2c. No one will take these sayings away from us, nor put them down with good reason. For here it is written, that Christ will not forbid to bring the little children to him, yea, to bring them to him, and bless them, and give them the kingdom of heaven; which we may well remember.

492 2. 11, 66-68. third Sunday after Epiphany. W. xi. 673-676. 493

(33) It is undoubtedly written of natural children, and it is not true that Christ's word should be interpreted as if he meant spiritual children, who are little in humility; for they were little children in the flesh, whom Lucas calls infantes, and his blessing is upon them, and speaks of them that the kingdom of heaven is theirs. What do we want to say here? If we want to say that they were without faith of their own, then the previous sayings are false: "He who does not believe is condemned" 2c.; so also Christ will lie, or make a mirror image, when he says that the kingdom of heaven is theirs, and will not speak seriously of the true kingdom of heaven. Now interpret these words of Christ as you will, so we have that the children are to be brought to Christ and are not to be resisted; and when they are brought to him, here he compels us to believe that he blesses them and gives the kingdom of heaven, as he does to these little children. And in no other way will it behoove us to do and believe, as long as the word stands, "Suffer the little children to come unto me, and forbid them not." No less will it behoove us to believe, when they are brought to him, that he will receive them, lay his hand upon them, bless them, and give them heaven, as long as the text stands, that he blessed the little children that were brought to him, and gave them heaven. Who can over before this text? Who will be so bold as not to let the children come to baptism, or not believe that he will bless them when they get there?

34 Now he is present in baptism as he was then, we Christians know this for certain; therefore we must not refuse baptism to children. So we must not doubt that he blesses them all who come there, as he did that one. So nothing remains here but the devotion and faith of those who brought the infants to him: the same make and help by their bringing that the infants are blessed and attain the kingdom of heaven; which cannot be, they have their own faith for themselves, as has been said. So also here we say that the infants are brought to baptism by other people's faith and work, but when they get there and the priest or baptist acts with them in Christ's stead,

he blesses them and gives them faith and the kingdom of heaven; for the priest's word and deed are Christ's own word and deed.

35 St. John also agrees with this in his first epistle Cap. 2, 13, where he says: "I write to you fathers, I write to you young men, I write to you children"; he is not content with writing to the young men, he also writes to the children, and writes that they have known the Father. From this it follows that the apostles also baptized children, and thought that they believed and knew the Father, just as if they had come to their senses and could read. Although the word "children" here is used to refer to the old, as Christ calls his disciples, it is certain that he is speaking here of those who are younger than the young; that he is speaking of the young generation under fifteen or eighteen years of age, and excludes no one from the years except the first year, for these are all called children.

36 But let us see their reason why they do not keep the children faithful. They say, because they have not yet come to their senses, they may not hear God's word; but where God's word is not heard, there can be no faith, Rom. 10:17: "Faith comes by hearing, but hearing comes by God's word" 2c. Tell me, is this also Christian speaking, thus judging God's works according to our own liking: The children have not come to reason, therefore they cannot believe? How, if you had already come from faith by such reason, and the children come to faith by their unreason? Dear, what good does reason do to faith and God's Word? Is it not reason that resists faith and the word of God to the highest degree? so that no one can come to faith from it, nor suffer the word of God, unless it is blinded and defiled; so that man must die to it and become like a fool, and indeed as unreasonable and unintelligent as any young child, if he is to believe otherwise and receive the grace of God; as Christ says Matth. 18, 3: "Unless you repent and become like young children, you will not enter heaven.

494 L. 11, 68-71. on the third Sunday after Epiphany. W. XI, 676-679. 495

come rich." How often does Christ hold it against us that we must become children and fools, and condemn reason?

(37) Item, tell me, what kind of reason did the infants have, whom Christ hugged and blessed and gave to heaven? Were they not still without reason? Why then did he call them to himself and bless them? Where did they get such faith that makes them children of the kingdom of heaven? Yes, precisely because they are without reason and foolish, they are better qualified for faith than the old and reasonable, for whom reason is always in the way and does not want to push their big head through the narrow door. One does not have to look at reason or its works when talking about faith and God's works. Here God alone works, and reason is dead, blind and against this work like an unreasonable block, so that the scripture may stand, which says: "God is wonderful in His saints"; item Is. 55, 9: "As the heavens are exalted above the earth, so are My ways exalted above your ways".

38 But because they are so deep in reason, we must attack them with their own cleverness. Tell me, why do you baptize man when he has come to reason? Do you answer: He hears God's word and believes. I ask: How do you know this? Then you say: He confesses with his mouth. What shall I say, How if he lie and deceive? for thou canst not see his heart. Well then, if you baptize here on no other ground than that a man proves himself outwardly, and are uncertain of his faith, and must think, if he has not more inwardly in his heart than you experience outwardly; then neither his hearing, nor confession, nor faith helps, for it may be a mere delusion and not a true faith: Who then are you to say that outward hearing and confession are necessary for baptism; that where these are not, one should not baptize; that where they are, one should baptize? And even here you must confess that such hearing and confession is uncertain, and not enough for him to receive baptism. To what then do you baptize? How will you insist that you should thus throw away baptism in doubt? If it is not so, you must come here and say that it is not for you to do or know more,

For the one whom you are to baptize should be brought to you and baptism demanded of you, and you must believe or command God whether he believes correctly inwardly or not; then you are excused and baptize correctly. Why then will you not do this to the children, whom Christ calls to Himself and wants to bless; but you want to have the outward hearing and confession beforehand, which you are uncertain of and do not sufficiently confess to the baptized for baptism itself? and you leave out the certain word of Christ, when He calls to bring the little children to Himself, for the sake of your uncertain outward hearing.

39. Tell me, where is the reason of the believer in Christ when he sleeps, if his faith and God's grace never leaves him? Can faith remain here without the help of reason, so that it does not become aware of it; why should it not begin in the children before reason knows anything about it? Item, I would also like to say of all the hours in which a Christian lives and works or has to create something, that he is not aware of faith and reason, and yet faith does not cease. God's works are secret and strange where and when He wills. Again, they are evident enough where and when he wills that it is too high and too low for us to judge.

40 Because he says here that the little children do not refuse to come to him, so that he may bless them, and because it is not demanded of us that we should be certain of the faith that is within, and that outward hearing and confession is not enough for the baptized; we should leave it at that, that for our part, namely the Baptist, it is enough to hear the confession of the baptized, who come from himself. And this therefore, that we give not the sacrament contrary to our conscience, as to those where no fruit is to be hoped for. But if they assure our conscience by their seeking and confessing that we may give it as a sacrament that gives grace, we are excused. If his faith is not right, that is God's command; yet we do not give it as a useless thing, but with such a conscience that it is useful.

(41) I say all this because they do not baptize in this way, as those who baptize also do with

496 8. 11, 71-73. third Sunday after Epiphany. W. LI, 679-681. 497

muthwilligen: Knowledge thus given, that it shall neither do nor be of any use. For by this the Anabaptists sin, that they knowingly use God's Sacrament and Word uselessly, or ever have such a conscience that it should not or may not do anything; which is quite unworthy of the Sacrament, and tempting and blaspheming God. For this is not sacrament given, but mockery made of the sacrament. But if the baptized denies and does not believe, "Well then, you have done right, and given a right sacrament with a good conscience, as that should bring benefit.

042 And they that come not from themselves, but are brought hither, as Christ is called to bring the little children, command their faith to him that is called to bring them hither, and baptize them at his command, saying, Lord, thou bringest them hither, and callest them to be baptized, thou wilt surely answer for them; I rely upon it; I must not drive them away, nor hinder them: if they have not heard the word, by which faith cometh, as the aged hear it, but they hear it as the young children. The aged take it with ears and reason, often without faith; but they hear it with ears, without reason, and with faith: and faith is so much nearer, so much less is reason, and stronger is he that bringeth it, because the will is of the aged that come of themselves.

(43) Such poets are most concerned that there is reason in the ancients, which presents itself as if it believed the word it hears; that is what they call believing: again, they see that there is not yet reason in the children, for it presents itself as if they did not believe. But they do not see that faith in God's word is a very different and deeper thing than that which reason does with God's word. For that alone is God's work above all reason, to which the child is as near as the old man, yes, much nearer, and the old man as far away as the child, yes, much farther away.

44 But this is a human work, made of reason; that methinks, if baptism be sure, let infant baptism be sure.

the most certain, precisely because of Christ's word, since he calls them to himself, since the ancients come from himself; and that in the ancients there may be deceit, because of open reason, but in the children there can be no deceit, because of hidden reason, in whom Christ works his blessing, as he has called them to himself. It is a good word, and not to be taken in vain, that he calls the children to him, and punishes them that refuse him.

(45) By this we do not mean to weaken or abolish the ministry of preaching. For God does not preach for the sake of rational hearing, since no fruit comes from it; but for the sake of spiritual hearing, which, as has been said, even the children have as well and better than the ancients: so they also hear the word. For what is baptism but the gospel to which they are brought? Although they only hear it once, they hear it all the more, because Christ receives them, who has brought them to be called. For the ancients have an advantage here, that they may often hear and remember it. But it is the same with the aged in spiritual hearing, that it does not come in through many sermons; but if it come once in a sermon, it is enough for ever: what he hears afterward, he hears either to amend it first, or to corrupt it again.

46. summa, the children's baptism and comfort is in the word: "Let the little children come to me, and do not hinder them; for such is the kingdom of God." He has spoken this and does not lie. So it must be right and Christian to bring the little children to him; this cannot happen except in baptism. It must also be certain that he will bless them and give the kingdom of heaven to all who come to him in this way, as the words read: "Such is the kingdom of God. That is enough for this time.

In the end, we would have to deal with the spiritual meaning of leprosy and gout. But much is said about leprosy in the postilion of the ten lepers. Therefore, it is not necessary to go into detail here.

498 L. 11, 7S-7S. On the fourth Sunday after Epiphany. W. LI, 681-684. 499

4.Sunday after Epiphany; Matth. 8, 23-27

On the fourth Sunday after Epiphany.

Matth. 8, 23-27.

And he entered into the ship, and his disciples followed him. And, behold, there arose a great tempest in the sea, so that the little ship also was covered with waves; and he slept. And the disciples came to him and woke him up, saying: Lord, help us, we are perishing. Then he said to them: Ye of little faith, why are ye so fearful? And he arose and rebuked the wind and the sea; and there was silence. But the people were astonished and said: What manner of man is this, that the wind and the sea obey him?

I.

This gospel, according to history, gives us an example of faith and unbelief, that we may learn how mighty is the power of faith, and that it must deal with great and terrible things, and work wondrous works; and how unbelief is such a desponding, stupid, and frightened thing, which can do nothing at all. Let us see here in the disciples an experience of how their hearts stand. First, when they entered the ship with Christ, it was quiet and they felt nothing, and if anyone had asked them there whether they believed, they would have said, "Yes," but they did not see how their heart relied on the silence and that there was no storm, and thus was based on the visible. But when the weather comes, and the waves fall upon the ship, faith is gone; for the calm and the peace, on which they clung, are gone; therefore they also go with it, and there is found all unbelief.

(2) But what does the same unbelief do? He no longer sees, because he feels: he does not feel life and safety, but the waves above the ship, and the sea, which holds out death and all danger. And because they feel the same and pay attention to it and do not turn away from it, the terror, trembling and fear do not cease; yes, the more they look at it and feel the same, the harder death and fear drive them and want to devour them every moment. But unbelief cannot leave off such feelings and cannot think otherwise for a moment, for it has nothing else to hold on to and comfort itself: therefore it cannot have peace and be quiet for a moment.

So it will be in hell, too, that there will be trembling, trembling and terror, and there will never be an end.

But if there had been faith, it would have done this: it would have put the waves of the wind and the sea out of its mind, and instead of the wind and the storm, it would have put God's power and grace, promised in his word, before its eyes, and would have relied on it as if it were sitting on a hard rock and not floating on the water, and as if the sun were shining brightly and were still and not a storm at all. For this is the great art and power of faith, that it sees that which is not seen, and does not see that which is felt, even that which presses and penetrates; just as unbelief sees only that which it feels, and does not cling to that which it does not feel.

For this reason God also sends to faith that it should not have to deal with small things, but with things that all the world cannot stand, such as death, sin, the world and the devil. For all the world cannot stand against death, but flees and is terrified by it, and is also overcome by it; but faith stands firm, and sets itself against death, which devours all the world, and wins to it, and devours the glutton of life. So also all the world cannot compel nor restrain the flesh, but it rules over all the world, and must do what it wills that all the world be carnal thereby; but faith attacks it and throws it under itself, and restrains it so that it must serve. So also no man may rage, persecute, blaspheme, defile the world,

500 ü. ii, 75-77. on the fourth Sunday after Epiphany. W. xi, 6^-687. 501

Endure hatred and envy: everyone fades away and is weakened, she is on top and wins; without faith she scoffs and tramples everything underfoot, and makes a joy and pleasure out of it.

So who could overcome the devil with his innumerable cunning ingenuity, so that he hinders the truth, God's word, faith and hope, and causes many an error, sect, seduction, heresy, despair, superstition and abomination without measure? All the world is against him as a spark of fire against a fountain of water. All must be subject to him in this; as we see, hear and touch. But it is faith that gives him trouble, and not only remains unconvinced before him, but also reveals his deceitfulness and puts him to shame, so that his deceitfulness is worthless, becomes dull and falls away; as is happening to him now with his indulgences and papacy. So no one can stop the slightest sin, nor keep silent, but it bites and eats away at the conscience, so that even if all the world comforted and helped such a man, nothing would help; he must go down to hell. Then faith is a hero, and quenches all sins, if they were as many as all the world has done.

(6) Is it not an almighty, unspeakable thing about faith, which can overcome all such powerful enemies and win the victory? that St. John says in 1 Ep. 5:4: "This is the victory that overcomes the world, your faith. Not that such things are done in peace and quiet; for it is a conflict that does not end without wounds and blood; indeed, the heart in such a conflict feels sin, death, the flesh, the devil and the world so hard that it thinks it is lost, sin and death have won, the devil is on top; it feels little of the power of faith. This is what is described in this story, when the waves not only crashed against the ship, but were even covered with it, so that it would now sink and sink, and Christ lay and slept: there was no hope of life, death lay above and had won; life lay below and was lost.

7. as it happened there, so it goes and

must go in all other temptations of the sins, the devil 2c. It must feel how sin has captured the conscience, and how it wants to be in wrath and hell and must be eternally lost. The devil must do so much with error and false teaching that it seems that God's word must be defeated and the world must be cleared of error. So too the world must rage and persecute, so that it seems that no man may exist, nor be saved, nor confess faith; but Cain alone wants to rule, and to have his brother dead, so that he is nowhere. But according to appearance and feeling one must neither judge nor do, but according to faith.

Therefore this gospel is a comforting example and teaching, how we should keep ourselves, so that we do not despair in the distress of sin, in the anguish of death, in the raging of the world, and know that for this reason we are not lost, even if the waves cover the ship: you do not have to go to hell because you feel sin, anger and disgrace in your evil conscience; you will not die because the whole world hates and persecutes you, even if it opens its mouth as wide as the dawn. They are all waves that fall over your little ship, and make you despondent, and force you to cry out: It is lost, O Lord! help. So you see here the first part of the gospel, faith, how it should be, and next to it, how unfit and despondent unbelief is.

II.

(9) The other part, love, Christ shows by rising and breaking his sleep for their sake, and taking care of their need as if it were his own, and doing them help out of free love, without their merit; not even seeking anything in return, but letting them enjoy and use this good. As we have often heard that it is the way of Christian love to do everything freely for free, to praise and honor God, that a Christian man also lives on earth for the sake of such love, just as Christ alone lived for the sake of doing good; as he himself says Matth. 20, 28: "I have come to serve, and not to be served."

502 2. 11, 77-79. on the fourth Sunday after Epiphany. W. xi, 687-689. 503

III.

The spiritual interpretation of this story.

(10) In this Christ modeled the Christian life, especially the ministry of preaching. The ship means Christianity; the sea, the world; the wind, the devil; his disciples are the preachers and devout Christians; Christ is the truth, the gospel and the faith.

11 Now before Christ enters the ship with his disciples, the sea and the wind are calm; but when Christ enters with his disciples, the storm begins, as he himself says in Matt. 10:34: "I have not come to give peace on earth, but a sword." So, if Christ left the world in peace and did not punish its works, it would be quiet. But now he preaches that the wise are fools, and the saints sinners, and the rich are lost, and they become mad and foolish; just as even now some wise men think it would be fine if the gospel were preached plainly, and if the spiritual class were also allowed to remain in its doings, they would well suffer it; but that all such things should be punished and count for nothing, that is what they call preaching strife and sedition, and is not Christian doctrine.

12 Now what does this gospel say? There was a great tempest in the sea when Christ and his disciples were in the ship. Other ships were left in peace by the sea and the wind; this ship must suffer distress because Christ is in it. The world can suffer all preaching without Christ's preaching. That is why, when he comes and where he is, he preaches that he alone wants to be right, and punishes everything else; as he says Matt. 12:30: "He who is not with me is against me," and again John 16:8: "The Spirit will punish the world for sin, for righteousness, and for judgment"; he does not say that he will preach evil, but that he will punish the whole world and all that is in it. But the punishing makes such a storm and danger to this ship. So if he should preach that he would let them go unpunished and their doings remain, he would just as soon keep silent beforehand and stay outside; for so the world's

thing is good and not to punish, so you must be nowhere too.

(13) This is the consolation of Christians, especially of preachers, that they should be sure and consider that where they lead and preach Christ, they will suffer persecution, and nothing else will come of it; and it is a very good sign that preaching is truly Christian where it is persecuted, especially by the great, holy, learned and wise men; again, it is not righteous where it is praised and honored, as he says Luc. 6:22, 26: "Woe to you when people praise you, for so did their fathers praise the false prophets. Blessed are you when men hate you and reject your name because of the Son of Man; for so did their fathers also the prophets." Behold our ministers, how their doctrine is kept; the goods, honor, and power of the world they have even under them, and want to be Christian teachers, and whoever praises and preaches their thing? he is in honor and pleasure.

(14) This is why this is the example of where they should seek comfort and help; not from the world, not from man's art and power, but from Christ himself alone; to him and to him alone they should turn in all their troubles with all faithfulness and confidence, as the disciples do here. For if they had not believed that he would help them, they would not have awakened and called upon him. For if they had not believed that he would help them, they would not have awakened and called upon him, even though their faith was weak and there was still much unbelief, so that they did not freely surrender and dare to live with him, nor did they believe that he could save them in the midst of the sea and snatch them out of death. Thus it is decided that the word of God has no master or judge, and therefore no protector, except God Himself. It is his word. Therefore, just as he lets it go forth without man's merit and counsel, so he himself will handle and defend it without man's help and strength. And whoever seeks protection and comfort from man will fall and lack both, will be abandoned by God and man.

015 But that he sleepeth, he signifieth how their heart stood, namely, that they had a weak, drowsy faith; but most of all that Christ withdraweth himself at the time of persecution, and pretendeth to sleep;

504 L. 11, 79-81. on the fifth Sunday after Epiphany. W. XI, S89-S92. 505

and does not give strength and power, nor peace and rest, but makes us grieve and labor in our weakness, so that we may realize how we are nothing at all, and that everything depends on His grace and power, as Paul confesses in 2 Cor. 1, 9. that he had to suffer such great tribulations, so that we may learn not to trust in ourselves, but in God, who awakens the dead. Such sleep of God was also often felt by David, and he also reports it in many places; he says Ps. 44, 24: "Wake up, Lord, arise, why do you sleep and forget us!"

16 In sum, this gospel gives us two comforting, defiant sayings, that when persecution arises for the sake of God's word, we may say, "I thought Christ was in the ship; therefore the sea and the wind are raging, and the waves are falling and want to sink us; but let the raging, it

is decided, wind and sea are obedient to him. The persecution will not last any longer, because he wills it; even if they attack us, they will still have to be subject to him; he is the Lord over all, therefore it will not harm us; he only helps us that we do not waver with unbelief, amen.

17. But that people marvel and praise the Lord, that the wind and the sea are subject to him, means that through persecution the gospel, God's word, only advances, grows stronger and faith increases; which is also a contradictory way of all worldly goods, which decrease through misfortune and adversity and increase through happiness and peace. Christ's kingdom increases through affliction and decreases through peace and good fortune, as St. Paul says 2 Cor. 12, 9: "My strength increases through weakness" 2c. May God help us, amen.

5.Sunday after Epiphany; Matth. 13, 24-30

On the fifth Sunday after Epiphany.

Matth. 13, 24-30.

He set before them another similitude, saying, The kingdom of heaven is like unto a man that sowed good seed in his field. But while the people slept, his enemy came and sowed tares among the wheat and went away. Now when the herb grew and bore fruit, the tares were also found. Then the servants came to the father of the house and said: Lord, did you not sow good seed in your field? where then did the weeds come from? He said to them: The enemy has done this. Then said the servants: Do you want us to go and weed it out? And he said, Nay; lest, when ye sow the tares, ye also pluck up the wheat. Let both grow together until the harvest; and in time of harvest I will say to the reapers, Gather first the tares, and bind them in bundles to be burned; but gather me the wheat into my sheaves.

The Lord Himself interpreted this parable in the same chapter by the suggestion of His disciples, saying, The Son of man is he that soweth good seed; the field is the world; the good seed are the children of the kingdom; the tares are the children of wickedness; the enemy that soweth them is the devil; the harvest is the end of the world; the reapers are the angels. These seven pieces summarize and clarify the gospel, what he meant by the likeness. But who would have found such an interpretation, since he here in

In this simile, the seed is called the people and the field is called the world; yet in the next simile before this, he calls the seed the word of God and the field the people or people's hearts? If he had not interpreted this himself, then everyone would have imitated the previous simile and let the seed be God's word, and thus would have missed this understanding.

2 Therefore let us note here for the prudent and learned who are to act the Scriptures. The imitation or counseling is valid in the

506 L.ii, si-83. On the fifth Sunday after Epiphany. W.xi, 6W-sss. 507

Scripture does not; but one should and must be certain of it. Just as Joseph interpreted the two dreams of the gift-giver and the baker, which rhymed in the same way, so unequally and did not follow the pattern. Although there would not have been much danger here, if the seed had been interpreted as God's word, it would still not have been understood correctly.

3 This gospel teaches us how things are in the world with the kingdom of God, that is, with Christianity, especially with regard to doctrine, namely, that it is not to be expected that there should be only true believing Christians and pure doctrine of God on earth; but there must also be false Christians and heretics, so that the true Christians may be proven, as St. Paul says 1 Cor. 11, 19. Paul says 1 Cor. 11, 19. For this simile does not speak of false Christians, who alone are outward in life, but of those who are unchristian in doctrine and faith under the name of Christians, who are glittering and harmful. It is a matter of the conscience, not of the hand. And they must be spiritual servants who recognize such tares among the wheat. And the sum of it is, that we should not be astonished nor frightened, if many false doctrines and beliefs arise among us. The devil is also always among the children of God, Job 1:6.

4. the other, how we are to hold ourselves against these heretics and false teachers. We are not to exterminate or destroy them. He speaks publicly here that we should let it grow with each other. The word of God alone is to be acted upon here; for it is so in this matter that he who errs today may be right tomorrow. Who knows when the word of God will stir his heart? But if he is burned or otherwise strangled, he will be multiplied, so that he will not be able to come to his senses; and if he is raptured from the word of God, he will be lost, who otherwise might have been saved. This is what the Lord says here, that the wheat is also plucked up when the tares are weeded out. This is a terrible thing in the sight of God and can never be justified.
5. notice from this what furious people we have been so long time that we have been the Turks

with the sword, the heretics with the fire, the Jews with deaths, we want to force them to believe and root out the weeds with our own power; just as if we were the people who could rule over hearts and spirits and we wanted to make them pious and right, which only God's word must do. But we separate people from the word by murdering them, so that it cannot work on them, and so at once bring two murders upon ourselves, as much as lies in us, namely, that we murder the body temporally and the soul eternally at the same time, and then say that we have done God a service by it, and want to have earned something special in heaven.

(6) Therefore, this saying should justly frighten the heretics and murderers of men, if they did not have iron foreheads, even though they had true heretics before them. But now they burn the right saints and are heretics themselves. What else does this mean, but that they pull out the wheat and pretend to weed out the tares, like senseless men?

(7) This gospel also shows that free will is nothing, because the good seed is sown by Christ alone, and the devil can sow nothing but evil seed; just as we see that the field bears nothing of itself but tares, which animals eat, even though it grows green and occupies the field as if it were its own. So the false Christians among the true Christians are of no use, except that they feed the world and are the devil's food, and yet they green and shine as prettily as if they alone were the saints, and also occupy the space in Christendom as if they were lords in it, and the rule and supremacy must be theirs; and have no other cause than to boast that they are Christians and among the Christians in the church of Christ, although they themselves see and confess that they live unchristianly.

(8) That the Lord also paints the devil as throwing seed when people are asleep, and goes away so that no one sees who has done it, shows how the devil can adorn himself and hide himself so that he is not considered a devil. As we have learned in Christianity, since he has made false

508 D. ii, 8Z.84. On Sunday Septuagesimä. W. xi, sgs-E 509

Teacher first interjects: they walk along beautifully, there is vain God, the devil is gone for a thousand miles, that no one sees otherwise, but how they present God's word, name and work; that is fine devious. But when the wheat comes forth, the tares are seen, that is, when one wants to act rightly from God's word and teach the faith that fruit will come from it, then they go along and set themselves against it, and want to have the field in their possession, worrying that the wheat alone will grow in the field and their things will remain.

9 So the church, the preachers, are surprised; but they are not yet allowed to judge, if they want to...

But they see that they are tares and evil seed, fallen from faith and works, and think to buy them out. But they see that they are tares and evil seed, fallen from the faith and into works, and think to buy it out; but they complain of it before the Lord by heartfelt prayer in the Spirit. He then says again, they should not pluck it up, that is, they should have patience, and suffer such blasphemy and command God; for though they hinder the wheat, yet they make it the more beautiful to behold against the tares, as also St. Paul says 1 Cor. 11:19: "Sects must be, that they which are approved may be made manifest." That is enough of that.

Septuagesima

Septuagint; Matth. 20, 1-16

On the Sunday of Septuagint.

Matth. 20, 1-16.

The kingdom of heaven is like a householder who went out in the morning to hire laborers for his vineyard. And when he had agreed with the laborers for a penny a day's wages, he sent them into his vineyard. And going out about the third hour, he saw others standing idle in the marketplace, and said unto them: Go ye also into the vineyard, and I will give you that which is right. And they went. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and said unto them: Why do you stand idle here all day? They said to him, "No one has given us anything to do. He said to them: Go ye also into the vineyard, and that which is right shall be done unto you. And when it was evening, the lord of the vineyard said unto his steward, Call the laborers, and give them their wages, and lift up the last unto the first. And when they were come in about the eleventh hour, they received every man his penny. But when the first came, they thought they would receive more; and they also received every man his penny. And when they had received it, they murmured against the father of the house, saying: These last have labored but one hour, and thou hast made them like unto us, who have borne the burden and heat of the day. But he answered and said to one of them: My friend, I am not doing you wrong. Have you not become one with me for a penny? Take what is yours and go. But I will give to this last, even as to thee. Or have I not power to do what I will with mine own? Do you look askance because I am so kind? So the last shall be first, and the first last. For many are called, but few are chosen.

(1) This gospel hath many fathers drawn out of the preachers from the world to the end: that the first hour was Adam's time; the third, Noah's time; the sixth, Abraham's; the ninth, Moses'; the eleventh, Christ's and the apostles'. Such talk is good to pass the time, because one has nothing else to preach. For this rhymes badly, that the penny should be the eternal life, on which the

The first ones, Adam and the first holy patriarchs, should not be content, and in the kingdom of heaven such holy people should grumble, be scolded by the father of the house, and be considered last, that is, condemned.

2 Therefore we leave such fables and stick to the simple teaching and opinion of Christ, who wants to show with this parable how things are in the kingdom of heaven, that is, in the kingdom of God.

510 L . 11, 84-86. On the Sunday of Septuagint. W. xi. 698-7oo. 511

of Christianity on earth; that God judges and works miraculously there, namely in this way: that He makes the first the last and the last the first. And all is said to humble those who are something, that they should rely on nothing but the mere goodness and mercy of God. Again, that those who are nothing should not despair, but rely on God's goodness as well as those.

Z. Therefore, this parable must not be considered in all its parts, but the main part must be considered as to what it is intended to do: not what is called a penny or a penny, not what is the first or the last hour, but what the householder has in mind and wants, how he wants his goodness to be esteemed higher, yes, only, than all works and merit. As in the parable of the unjust steward, Luc. 16:5 ff, the whole parable is not held up to us, that we also should deceive our master; but only the prudence of that same steward, that he so well and wisely provided for himself, and devised his best, though to his master's hurt. Whoever then would long seek and preach of the debtors what the register, oil, grain and measure mean, would come from the right opinion, and follow his poetry, which would be of no use anywhere. For such parables are not spoken for the purpose of keeping all things. For Paul compares Adam and Christ in Romans 5:18, and says that Adam was Christ's model, since Adam grounded death and sin on us, but Christ grounded life and righteousness. But the likeness is not in the inheritance, but in the consequence of the inheritance. Just as sin and death are inherited by those who are born of Adam, so life and righteousness are inherited by those who are born of Christ. Just as a lewd woman, who adorns herself for the love of the world and sins, may be made an example of a Christian soul, so that she also adorns herself before God, but not for sin as the latter.

4 So the summa of the parable in this gospel is not on the penny, what it is, nor on the difference of the hours, but on the acquiring and obtaining, how

The penny can be acquired; just as here the first measured themselves to obtain the penny by merit and a little more, and yet the last obtained it out of the Lord's goodness: so God wants to show that what God gives us is goodness, and that no one is presumptuous over the other. That is why he speaks here: I do thee no wrong, for the good is mine and not thine; if then I forgive thine own, murmur then; shall I not do with mine as I will?

(5) So now Christ first of all frightens the presumption (as the epistle also does) of those who fight their way to heaven with works, just as the Jews did and wanted to be the closest to God, just as our clergy have done up to now. These all work for a certain reward, that is, they do not accept God's law other than as if they were to fulfill it with said works for a certain reward, and never really understand the law, nor do they know that it must be pure grace before God. This means that they hire themselves out and become one with the Lord for a daily penny; therefore their life becomes sour and they lead a hard order.

(6) Now when the gospel comes and makes all things equal, as Paul does in Rom 3:23, that those who have done many works are no longer counted as public sinners, and must also become sinners and suffer the sentence: Omnes peccaverunt: "They are all sinners", Rom. 3, 23. and that by works no one is justified before God; so they look around and despise those who have done nothing at all, and their great toil and labor shall count for nothing more than that idleness and loose living. Then they murmur against the householder, which they think not right, blaspheme the gospel, and are hardened in their doings; then they lose the favor and grace of God, and must take their temporal reward, trot away with their penny, and be damned; for they have not served for everlasting favor, but for reward, which they shall have, and no more. But the others must confess that they have earned neither the penny nor the favor, but more is given them than they thought was promised them. This

512 L .U, 8S-M. On the Sunday of Septuagint. W. XI, 700-703. 513

remain in grace and become blessed, because they also have enough time here, because it all depends on the good will of the father of the house.

7 Therefore, if one wanted to interpret sharply, one would have to let the penny be the temporal good and the grace of the householder the eternal good; but the day and the heat would have to be drawn from the time to the conscience, so that the saints of works do long and hard work, that is, they do it with a heavy conscience and an unjoyful heart, forced and driven by the law; but the short hour is the light conscience, led in grace, which lives well willingly and without the driving of the law.

8 So now they have the same penny, that is, it is given to both of them in time. But the last have not sought the same, but it falls to them, because they first sought the kingdom of God, Matt. 6:33, and have grace to eternal life and are happy. The first, however, seek the temporal, and therefore work and serve; therefore they must lack grace and earn hell with a hard life. For those who are last do not think and presume to earn a penny, and get everything; when the first see this, they presume to get much more, and lack everything. Therefore, if you look at their hearts, you will see clearly that the last do not look at their merit, but enjoy the goodness of the Lord. The first, however, do not consider the goodness of the Lord, but look at their merits, and think they have it out of duty, and grumble about it.

(9) So now we must draw these two words "last" and "first" on two sides: once, before God; the other time, before men. So, those who are first before men, that is, those who consider themselves to be next and first before God, it is contrary to them to be last before God and farthest; again, those who are last before men, that is, those who consider themselves to be farthest and last before God, it is contrary to them to be next and first before God. Whoever wants to be sure, then, should follow the saying: "He who exalts himself will be

erniedriget." For there it says: The first before men is the last before GOD; the last before men is the first before GOD. Again, the first before God is the last before men; the last before God is the first before men.

(10) But because this gospel does not speak of wicked common first and last, as in the world the high ones are nothing before God, but the Gentiles, who know nothing of God; but means those who make themselves believe that they are first or last before God: so it goes very high and strikes very good people; yes, it frightens the very greatest saints. Therefore Christ himself reproaches the apostles. For here it happens that someone is poor, weak, despised in the eyes of the world, even suffers something for God's sake, that there is no appearance that he is anything, and yet he is secretly full of his own good pleasure in his heart, so that he thinks he is first in the eyes of God and is therefore last. Again, let someone be so despondent and stupid that he thinks he is last in the sight of God, even though he has money, honor and goods in the sight of the world, and thus is first.

(11) One can also see how the most exalted saints were afraid here, how many fell from high spiritual status. David laments Ps. 131:2: "Lord, where I have not been quiet and humble, my soul has been like a weaned man on his mother"; item in another place, Ps. 36:12: "Only do not let the foot of the court come down. How often he also punishes the wicked, the insolent, the arrogant, Ps. 119, 21. Item Paul 2 Cor. 12, 7. says: "Lest I rise up to great enlightenments, the stake is given to me in my flesh" 2c. And as we have heard in the epistle, what more excellent people have fallen. To all of whom, no doubt, the grievous secret deceit has come, that they have become secure, thinking, we are now near, there is no need, we know God, we have done this and that; have not seen for themselves how they have made themselves first before God. Behold, how Saul fell! How did he make David fall! How did Peter fall! How did some of Paul's disciples fall!

(12) Therefore it is necessary that this gospel be given to the preachers of the gospel in our time.

514 L . ii, 89.90. On the Sunday of Sexagesimä. W. xi, 703-705. 515

Those who now know the gospel are like me and mine, who can teach and master all the world, and think that we are their neighbors, and have eaten up God's spirit purely with feathers and legs. For where does it come from that so many sects have already arisen, one doing this, the other that in the Gospel? Therefore it is without doubt that no one pays attention to this saying: "The first are the last"; or, if it applies to them, they are safe and fearless and consider themselves the first. Therefore it must be according to this saying, that they become the last, and go and cast up such shameful doctrine and blasphemy against God and His word.

(13) Was it not the same with the pope? since he did not mean anything else with his own, because he was God's governor and the closest of all, the world also believed it; but in the same way he became the devil's governor and the furthest from God, so that no man under the sun ever raged and raged against God and his word. And yet, he did not see the terrible treachery, because he was sure and was not afraid of this subtle, sharp, high, excellent judgment: "The first are last. For it strikes at the very depth of the heart, at one's own spiritual conceit, which even in poverty, dishonor, misfortune considers itself the first, yes, then most of all.

14 This then is the sum of this gospel: No man is so high, nor shall he come so high, who shall not fear to become the very lowest. Again, no one has fallen so low, or may fall so low, who cannot hope to become the highest; because here all merits are exalted and only God's goodness is praised, and it is firmly decided that the first shall be last and the last first. By saying, "The first shall be last," he takes away all presumption from you, and forbids you to exalt yourself above any harlot, even if you were Abraham, David, Peter or Paul. But by saying, "The last shall be first," he forbids you all despair, and forbids you to exalt yourself under no saint, even if you were Pilate, Herod, Sodoma and Gomorrah.

15. For as we have no cause to presume, neither have we cause to despair: but the middle way is strengthened and preserved by this gospel, that we should not look to the penny, but to the goodness of the Father of the house, which is the same and the same over high and low, first and last, saints and sinners; neither can any man more glory in it, or comfort it, or presume of it, than another; For he is God not only of the Jews, but also of the Gentiles, even of all, whatever they are or are called.

Sexagesima; Luc. 8, 4-15

On Sexagesimä Sunday.

Luc. 8, 4-15.

And when there were many people together, and they hasted to him out of the cities, he said by a parable, There went out a sower to sow his seed: and as he sowed, some fell by the way side, and were taken up, and the fowls of the air did eat them up. And some fell on the rock; and when it went out, it withered, because it had no sap. And some fell among thorns; and the thorns came up with it, and choked it. And some fell on good ground, and sprang up, and bare fruit an hundredfold. When he had said this, he cried out, He that hath ears to hear, let him hear. And his disciples asked him, saying, What is this like? And he said, Unto you it is given to know the mystery of the kingdom of God; but unto others in parables, that they should not see, though they see; neither understand, though they hear. But this is the same: The seed is the word of God. But they that are in the way are they which hear it: afterward cometh the devil, and taketh away the word from their hearts, lest they should believe and be saved. But they

516 D. ii, 90-92. On the Sunday of Sexagesimä. W. xi, 70s-708. 517

on the rock are those who, when they hear it, accept the word with joy; and they have no root; for a time they believe, and in time of temptation they fall away. But that which fell among thorns are they which hear it, and go away among the cares, riches, and lusts of this life, and choke, and bring no fruit. But that in the good land are they which hear the word, and keep it in a fine and good heart, and bring forth fruit in patience.

This gospel speaks of the disciples and fruits that the word of God has in the world. For it speaks not of the law, nor of the ordinances of men; but, as he himself saith, of the word of God, which he himself, the sower, Christ, preacheth: neither bringeth the law forth fruit, as little as the ordinances of men do. But he sets four kinds of disciples of the word of God.

I.

2. the first are those who hear, and hear not, neither regard. And these are not the bad people on earth, but the greatest, wisest and holiest, and summa, they are the greatest crowd; for he does not speak here of those who persecute the word or do not listen, but of those who hear it and are disciples, who also want to be called true Christians and live among the Christian assembly with us, and are partakers with us of baptism and sacrament. But they are and remain carnal hearts, they do not receive the word, it goes in one ear and out the other. Just as the grain on the road does not fill the earth, but remains outside on the road; for the road is hard-surfaced by the feet of men and animals.

(3) Therefore he says that the devil comes and takes away the word from their hearts, so that they will not believe and be saved. Which power of the devil means not only that the hearts, hardened by worldly mind and life,' lose the word and let it go, so that they neither understand nor recognize it; but also that instead of God's word the devil sends false teachers, who trample it under foot with the teachings of men. For both of these things are written here, that the seed is trodden down by the way, and is eaten up by the birds. By the birds Christ himself indicates the devils who take away the word and eat it up; which happens when he turns away their hearts and blinds them, so that they neither hear nor respect it, as St. Paul says

2 Tim. 4, 4. says: "They turn away their ears from the truth and turn to the fables." By trampling on men he understands the doctrines of men that rule in our hearts; as he also says of the foolish salt that is thrown out and trampled on by men; that is, as St. Paul says, 2 Thess. 2:11, they must believe the lie because they have not obeyed the truth.

4 So in this number are all the heretics, the spiritualists, and the enthusiasts, who hear the gospel in the flesh, and interpret it according to their own will, who all hear the gospel, and yet bear no fruit, but rather are ruled by the devil and oppressed more severely by the statutes of men than before. For it is terribly said, that Christ saith here, The devil taketh away the word out of their hearts; that he may testify that the devil ruleth mightily over their hearts, though they be called Christians, and hear the word. Item, it is also miserable that they are trampled underfoot and must be subject to men in their pernicious teachings, by which the devil takes the word from them under the appearance and name of the gospel, so that they never understand it, nor are saved, but must be eternally lost; just as our enthusiasts are doing in all countries. For where this word abideth not, there is no salvation, neither do great works or holy living help them; for in saying, "They shall not be saved," because the word is from them, he bears strong enough witness that it is not works, but faith by the word alone, that saves; as Paul says to the Romans, Cap. 1:16, "It is a divine power to save all them that believe it."

5 The others are those who receive it with joy, but they do not persevere. This also is a great multitude, which hear the word aright, and take it purely, without all sects and divisions, or rejoicers, rejoicing also that they have received it.

518 L. ii, sr-si. On the Sunday of Sexagesimä. W. n, 708-711. 519

they may know the right truth, and how to be saved by faith without works; also that they have been set free from the prison of the law, conscience and human doctrine: But when they come to the point of suffering harm, dishonor, loss of body or good, they fall away and deny it; for they have not root enough, nor are they deep enough; therefore they are like the seed on a rock, which springs up fresh and grows green, so that it is pleasant to look at and gives good hope: but when the sun shines hot, it perishes; for there is no earth or sap, and there is only rock. So do these also: In the time of persecution they deny, or ever hold their peace, and do, speak, and suffer all things that the persecutors are called, or want, who before went forth, and spake and confessed of it cheerfully, when there was peace, and no heat, that it was hoped they would bring forth much fruit and profit among men: for these fruits are not works only, but rather the confessing, preaching, and spreading of the word, that many might be converted thereby, and that the kingdom of God might be increased.

(6) The third, who hear and understand, but fall on the other side, that is, on the pleasure and chamber of this life, that they also do nothing by the word. And this company also is almost great: for though they work not heresy, as the first do, but have always the pure and lawful word; though they be not controverted on the left side, as the rest are, with odiousness and persecution; yet they fall on the right side, and their ruin is that they have peace and good days. Therefore they do not give themselves in earnest to the word; but become slothful, and sink into the cares, riches, and pleasures of this life, that they are not useful. Therefore they are like the seed that falls among thorns. Though there be no rock, but good earth; though there be no way, but land plowed deep enough, yet the thorns will not come up and choke them. So these have all that pertains to salvation in the word, without which they have no need, and rot in this life in the flesh. Now here belong those who hear it and do not tame their flesh;

They know and do not follow it; they teach and do not follow it themselves; they remain for hire as before.

7. The fourth, who take hold of it with a fine good heart, and keep it, and bring forth fruit with patience; these are they that hear the word, and keep it continually, that they also dare and forbear all things concerning it, from whom the devil taketh not away the same, nor deceiveth them thereby; neither doth the heat of persecution chase them away, nor the thorns of pleasant air, nor the avarice of this time hinder them; but bringeth forth fruit, that they also teach others the same, and increase the kingdom of God, after that they also do good to their neighbor in love; wherefore he saith: "with patience." For such must suffer much for the word's sake, shame and disgrace from the mobs and heretics, hatred and envy with damage to body and goods from the persecutors, without what the thorns and own temptations of the flesh do; that it is well called a word of the cross; for he who is to keep it must bear and overcome cross and misfortune with patience.

8 He says: "in a fine and good heart". Just as a field without thorns and bushes is fine, even and spacious, like a beautiful clean place, so is a heart fine and pure, wide and spacious, which is without care and avarice for temporal food, so that God's word may well find room there. But the field is good, if it is not only fine and equal, but also fat and fertile, that it has a good soil and is rich in grain, not like the stony or gravelly field: so is a heart that has good ground, and with a full spirit, strong, fat and good, to keep the word and to bring forth fruit with patience.

(9) Then we see how it is no wonder that there are so few true Christians, for the seed does not fall into the good field alone, but only the fourth and fewest part: and that those are not to be trusted who boast of being Christians and praise the teaching of the gospel; like Demas, St. Paul's disciple, who left him last, 2 Tim. 4:10; item, like Christ's disciples, John 6:66, who departed from him. For he himself calls out and says, "He who has ears to hear, let him hear," as if to say, "Oh, how few are the true Christians;

520 L. H,S4-SS. On the Sunday of Sexagesimä. W. n, 711-714. 521

Yes, you must not believe all those who are called Christians and hear the gospel, there is more to it.

(10) All this is said for our learning, that we should not be deceived, because so many abuse the gospel, and so few understand it aright; though it is a grievous thing to preach to them that do so shamefully, and that do contrary to the gospel. For it is a sermon that should be so common that it should be preached to all creatures; as Christ says Marc. 16, 15: "Preach the gospel to all creatures"; and Ps. 19, 15: "Their sound is heard in every land, and their words to the end of the world. What do we care that many despise? It must be that many are called and few are chosen; for the sake of the good earth that bears fruit with patience, the seed must also fall in vain by the way, on the rock, and among the thorns; since we are also sure that God's word does not depart without fruit, but always finds good soil; as he says here that some seed of the sower also falls on good soil, not only by the way, among the thorns, and on the rock. For where the gospel goes, there are Christians, Isa. 55:11: "My word shall not come empty."

II.

11. it is to be noted that Marcus Cap. 4, 8. and Matthew Cap. 13, 8. say that the seed bears some thirtyfold, some sixtyfold, some a hundredfold fruit; which, according to all interpretation, is understood of three kinds of chastity, as there is virginal, conjugal and widowly chastity; and have imputed to virginity a hundredfold fruit; to conjugality thirtyfold, as the least; to widowhood sixtyfold. This is such a grossly idle talk that it is a sin and a disgrace that it has remained so lukewarm in Christendom and has been led by so many high teachers and has not been noticed by anyone. From this you can see how many brave, hard-working teachers there have been up to now, and how one blindly believes the other, and how God has allowed such great saints and people to be so grossly deceived in such great matters of the soul, so that He might

warned not to believe any teacher, no matter how holy and great he may be, because he leads the bright word of God.

First, if this were too close to the word of God, that it should have no more fruit than chastity, as St. Paul praises Gal. 5, 22. much differently. And summa, the word of God does all good, makes wise, understanding, prudent, careful, pious, kind, patient, faithful, chaste 2c. Therefore this gloss is quite unchristian about the threefold chastity alone. Item, the pagans and evil people, who do not have the gospel or also persecute, have virgins, widows and married people. No doubt Annas and Caiphas would have been honest married people. Item, so would be the virginity before the word of God, also the widowhood and marriage; for virgins are born, and when the gospel comes, it finds both virgins, widows and married people, and does not make them virgins, widows or married people in the first place.

(13) Secondly, marriage, virginity, and widowhood are not fruits, nor virtues, nor works, but three estates, created and ordained by God, and are not in our power, but are divine works and creatures, as all other creatures are. For if this were true, that one wanted to make the ranks into fruits, then one would also have to say that dominion, servitude, team, filiation, and all offices would be fruits of the gospel; thus no fruit at all would remain for the gospel, because such ranks are all found apart from the gospel. But chastity, for the sake of its great appearance, is thus drawn out, to great danger and harm of souls; just as if there were no other virtue that adorned a Christian than virginity.

(14) I will say further that chastity is a different and much higher thing than virginity, and is nothing else than that a woman's image has not been guilty of any man. Nevertheless, according to the nature of their female bodies, virgins not only have the desire and desire for men, but must also be full of seed and blood, bear children and be able to

522 2. 11, 96-99. On Sunday Sexagesimä. W. xi, 714-716. 523

to multiply, as God created them, and such a creature is not their work, but God's alone; therefore they may not hinder it, it must go, as nature gives it, created by God, there will be children from it or not: Chastity, however, must be such a courage, which has nothing or little desire for men, and in the body also nothing or little seed for the fruits or children.

15. Now it is common that a wife does not feel such lust and heat, rivers or semen so often, for she gets rid of them with and through the husband; and in addition, where a virgin has vain lust with thoughts in her heart and semen in her body, a wife has much unwillingness mixed in with the husband, so that, according to common speech, the high and best chastity is in the conjugal state, because there is less heat and lust in it, and the least chastity in virginity, because there is much more heat and lust in it. Therefore chastity is a virtue, high above virginity; for a bride is still called a virgin, even if she is full of ardor, lust and love toward the bridegroom. Chastity hovers over all three states, over marriage, widowhood and virginity. But, where God does not work miracles, it lowers and is most in marriage, and least in virginity, and are not three kinds of chastity, but three states of chastity.

(16) It is true that if virginity is counted by outward appearance, it seems great that she abstains and does not atone for her lust with a man. But what is it, if one carries his lust longer without man or woman and expiates better than with man or woman? Is it not more unchastity where there is greater heat, love, lust and titillation, than where there is less? Therefore, to reckon by heat and titillation, as one should reckon by unchastity, virginity is more unchaste than matrimony. This can also be seen in the young men who are virgins and yet are full of lust and arrogance, and have greater thoughts about it than it is in itself. In short, I would like to see a virgin who is twenty years old and has a healthy, righteous body.

(17) Let this be enough of chastity, that we may know how these fruits of the word are to be understood otherwise and more widely than of chastity, and especially of the fruits, that many men may be converted thereby, and come to the knowledge of the truth. For although the works are also called fruits, he is speaking here primarily of the fruits that it produces in the hearts, so that they become enlightened, faithful, confident and wise in Christ; as St. Paul Rom. 1, 13. says: "That I also might create a fruit among you, as among other Gentiles"; and Col. 1:6: "The gospel bringeth forth fruit in all the world, as it doeth also among you"; that is, many are quickened thereby, loosed from sins, and saved; as the gospel's own works are to save from sins, death, and the devil, as a word of life, grace, and salvation. After this fruit then follow the fruits of the Spirit, the works, as, patience, love, faithfulness 2c.

(18) Now that some bring forth thirtyfold fruit, some sixtyfold fruit, and some a hundredfold fruit, this much is said: that in one place more people are converted than in another, and one apostle and preacher preaches farther and more than another; for the people are not the same in all places, nor are there Christians in equal numbers, nor do the preachers preach equally far and much, but as God has provided and ordained. St. Paul's words, who preached the farthest and most, may well be credited with the hundredfold fruit, even though he was not a virgin.

19 But what is it that he says, "It is given unto you to know the mystery of the kingdom of God" 2c.? What is the secret? If it is not to be known, why does one preach it? "Secret" means a hidden, secret thing that is not known; and "secret of the kingdom of God" means the things hidden in the kingdom of God, as there is Christ with all his grace that he has shown us, as Paul calls him; for he who rightly knows Christ knows what is the kingdom of God and what is in it. For this reason it is called a secret, because it is spiritual and secret, and will remain so unless the Spirit reveals it. For although there are many who see and hear it, they do not hear it. As, much find now, that Christ

524 L. 11, 99. 100. on Sunday Quinquagesimä. W. n, 716-719. 525

preach and hear how he is given for us; but all this is still on the tongue and not in the heart; for they do not believe it themselves, nor do they feel it, as Paul says in 1 Cor. 2:14: "The natural man hears nothing of the Spirit of God." Therefore he speaks here: "It is given to you," that is, the Spirit gives it to you, so that you not only hear and see it, but also recognize and believe it with your heart; therefore it is no longer a mystery to you. But to others, who hear it as well as you, but do not have faith in their hearts, they do not see or understand it; to them it is a secret and remains unknown, and everything they hear is no different than if someone heard a parable or a dark saying. This is also proven now by our enthusiasts, who know much about Christ to preach; but because they do not feel it in their hearts themselves, they go on, and leave the right ground of the mystery, and go about with questions and strange little things; even when it comes to the meeting, they know nothing at all how to trust God and find forgiveness of sins in Christ.

20. but Marcus speaks Marc. 4, 33., Chri

stus therefore spake unto the people in parables, that they might hear them, every man according to his ability; how does this rhyme with this which Matthew saith, Matt. 13:13, 14: He therefore speaketh in parables, that they might not hear them? This must be so, of course, that Matthew means to say, "The parables serve to outwardly grasp coarse men, though they do not hear them, yet afterwards they may be taught and know them; for the parables naturally please the simple, and keep them fine, because they are taken from the ordinary things that men deal with. But Matthew means to say that these parables are of such a kind that no one can understand them, let him take hold of them and hear them as much as he likes, unless the Spirit makes them known and reveals them. Not that they are preached for this reason, that they should not be understood; but that it naturally follows, where the Spirit does not reveal them, that no one understands them. Yet Christ took these words from Isa. 6:9, 10, in which the high mind of divine providence is moved to conceal and reveal what he wills and has purposed from eternity.

Quinquagesima; Luc. 18, 31-43

On the Sunday of Quinquagesimä.

Luc. 18:31-43.

And he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things shall be accomplished which were written by the prophets concerning the Son of man. For he shall be delivered unto the Gentiles; and he shall be mocked, and reviled, and spit upon; and they shall scourge him, and kill him; and the third day he shall rise again. But they heard none of these things, and the words were hid from them, neither knew they what they spake. Now it came to pass, when he was come nigh to Jericho, that a blind man sat by the way side begging. When he heard the people passing by, he inquired what it was. Then they told him that Jesus of Nazareth was passing by. And he cried out, saying, JEsu, thou Son of David, have mercy on me. And they that went before him beset him, that he should hold his peace. But he cried much more, Son of David, have mercy on me. And Jesus held his peace, and commanded him to be brought unto him. And when they had brought him nigh unto him, he asked him, saying, What wilt thou that I should do unto thee? And he said, Lord, that I may see. And Jesus said unto him, Be thou seen; thy faith hath helped thee. And straightway he saw, and followed him, and glorified GOD. And all the people who saw these things praised God.

I.

1. this gospel also holds out to us the two things: faith and love, both in that Christ says: he must go to the Lord.

Jerusalem, and let himself be martyred; and in the blind man, whom Christ serves and helps. The first part, faith, is proved by the fact that the Scripture is not fulfilled, because

526 L. 11, Ivo-ios. On the Sunday of Quinquagesimä. W. XI, 720-722. 527

through Christ's suffering; also the Scripture says of nothing but Christ, and all is to be done for Christ, who must fulfill it with his death. But if his death must do it, our death will do nothing to it; for our death is a sinful and condemned death. But if our death is sinful and condemned, which is the highest and heaviest suffering and misfortune, what should others deserve of our sufferings and tortures? And if our sufferings are nothing and lost, what should our good works do, since suffering is always nobler and better than works? Christ alone must be here, and faith must hold this fast.

(2) But he says these words before he made the suffering, when he was on his way to Jerusalem, as at the feast of Easter, when the disciples were least aware of his suffering and thought they would be glad at the feast. He did this so that they would be all the stronger in their faith when they remembered that he had said these things beforehand and had willingly gone to suffer and would not be crucified by the violence or wit of the Jews, his enemies; as Isaiah Cap. 53:7. The angel of the same also admonished the women on Easter Day, Luc. 24:6, that they should remember these words, which he now says here, so that they would know and believe more firmly how he willingly suffered these things for our good.

3 And this is the right reason to recognize Christ's suffering, if one recognizes and understands not only his suffering, but also his heart and will for suffering. For whoever looks at his suffering in such a way that he does not see his will and heart in it, must rather be frightened by it than rejoice in it. But if one sees his heart and will in it, it gives right comfort, confidence and desire for Christ. Therefore the 40th Psalm v. 8. 9. praises such a will of God and Christ in suffering, when it says: "In the book it is written of me that I should do your will, my God; I also do it gladly." The epistle to the Hebrews Cap. 10, 10. speaks of this: "By such a will are we all sanctified"; does not say: by the suffering and blood of Christ, which is nevertheless also true, but by the will of God, and

Christ, that they both were of one will to sanctify us through the blood of Christ. Such a will to suffer he also shows here in the gospel, since he announces beforehand that he wants to go up to Jerusalem and be crucified; as if he should say: "Look at my heart, that I do it willingly, freely and gladly, so that you will not be frightened or horrified when you see it, and it will seem to you that I do it unwillingly, that I must do it, that I am abandoned and that the Jews do it by force.

4 "But this saying the disciples understood not," saith he, "and the word was hid from them." This much is said: Reason, flesh and blood cannot understand nor grasp that the Scriptures should say how the Son of Man must be crucified; much less does it understand that this is His will and that He likes to do it; for it does not believe that it is necessary for us, wants to act with works before God itself: But God must reveal it in the heart through his Spirit, so that it is proclaimed outwardly with the word in the ears; yes, even those to whom the Spirit reveals it inwardly hardly believe it and fidget about it. It is such a great and wonderful thing that the Son of Man was crucified willingly and gladly to fulfill the Scripture, that is, to make it good for us; it is a mystery and remains a mystery.

(5) It follows, then, how foolishly they do who teach that men should bear their suffering and death patiently, to atone for their sin and obtain mercy; and especially they who comfort those who are to be put away by judgment and sentence, or who are otherwise to die, pretending that if they suffer it willingly, all their sin will therefore be forgiven them. These are deceivers, for they conceal Christ with his death, on which our consolation stands, and make people falsely trust in their own suffering and death. This is the worst thing that can happen to a person in the end, so that he is led straight to hell. But you learn and say: What death! what patience! My death is nothing; neither will I have it nor hear of it for my consolation: Christ's suffering and death is my consolation, and I trust that through it my sins will be forgiven me.

528 L . II, IO3-los. On the Sunday of Quinquagesimä. W. LI, 722-725. 529

But my death I will suffer to my God for praise, honor, free, and my neighbor's use and service, relying on it for nothing everywhere.

(6) There is much another thing, to die boldly, or to suffer death patiently, or to bear any chastisement willingly; and another thing, by such death or suffering to blot out sin and obtain grace in the sight of God. The first has been done by pagans, and is still done by many a loose boy and rough man; but the second is a poisonous, deadly addition, devised by the devil, like all other lies, so that he may have confidence and comfort in our own deeds and works; from which we must beware. For as nearly as I should resist if someone teaches me that I should go to a monastery if I want to be saved, so nearly should I resist if someone wants to set up my death or suffering for my consolation and hope at the last end, as if only that should be of use for the washing away of my sins. For both are denying God and His Christ, blaspheming His grace and perverting His gospel. But those do much better who hold up a crucifix to the dying and admonish them of the death and suffering of Christ.

(7) I must give you an example and an experience which serves this purpose and is not to be despised. There was a good hermit, also educated in such faith of human merits, who was supposed to comfort an honorable man in his death, and he boldly comforted him thus: "My dear friend, only suffer death patiently and willingly, and I will pledge my soul to you, and you shall be a child of eternal life. Well, he promised him, and thus died patiently on such comfort. But for more than three days the hermit was also fatally ill; then the right master, He *) Newcomer, came and opened his eyes, so that he saw what he had done and taught, lay until he died, and lamented his advice and comfort, which he had given to that one: O woe, what have I advised him! The reckless people laughed at him, as if he had not done it himself, that he had given an outsider.

*) He or Ehr, title of namely spiritual persons.

D. Red.

taught him; he died comforting his soul, and now he himself despaired not only of death, but also of your counsel, which he had given so surely, and now so publicly punished and revoked. But God certainly said to him that which is written in Luc. 4, 23: "Master, help yourself now"; and in the other place, Luc. 12, 21: "So it is with him who is not rich in God" 2c. For surely one blind man led another, and both fell into the pit, and both were condemned, Luc. 6, 39. The first because he went on his own patience and death; the other because he despaired of God's grace and did not recognize it, and also because he thought that if he had not sinned, he would have gone on his way; and in both cases Christ remained unknown and denied. Thus some books go astray, in which St. Augustine's and other sayings are puffed up, as if death were a door to life and a remedy against sin; so it is not seen that such is to be understood of Christ's death and suffering. However small this example is, it teaches us masterfully how no work, no suffering, no death can help or exist before God. For one cannot deny here that the first one did the highest work, namely, he suffered death with patience, in which free will certainly did its best; and yet he is lost, as the other one confesses and well proves with his despair. And he who does not believe these two will have to invent it himself.

Let this be said of faith in the suffering of Christ. Now as he gave himself willingly for us, so we also ought to follow the same example of love, giving ourselves also for our neighbor with all that we have. Of which we have said enough elsewhere, that Christ is to be preached in the two ways; but it is a speech that no one will understand: the word is hidden; for "carnal man heareth not that which is divine," 2c., 1 Cor. 2:14.

II.

The other piece is the blind man, in which we see the two also shining finely and brightly, love in Christ toward the blind and faith toward the blind.

530 D. 11, 105-107. on the Sunday of Quinquagesimä. W. XI, 725-727. 531

We believe in Christ in the blind man, and recently we want to see the faith of the blind man.

For the first time he heard Christ say that he would pass by, and he had also heard from him that Jesus of Nazareth was a kind man who would help anyone who called on him. From such hearing he had grown faith and confidence in Christ, so that he did not doubt that he would also help him. But he could not have had such faith in his heart if he had not heard or known about him, for faith does not come without hearing.

11. Secondly, he believes firmly and does not doubt that it is as he hears from him, as the following signs prove. Even though he does not see or know Christ, and even though he knows him, he cannot see or know whether Christ has the heart and will to help him; but he believes as he has heard from him: on such a cry and speech he bases his confidence, therefore he does not fail.

12. thirdly, according to faith he also calls and asks, as St. Paul Rom. 10, 13. 14. describes this order: "How shall they call, if they believe not?" Item: "Whoever calls on the name of the Lord will be helped."

13 Fourth, he also freely confesses Christ and shuns no one; his need brings him to this, that he does not inquire of others. For this is also the right kind of faith, that he confesses Christ for him who is able and willing to help, of whom others are ashamed and afraid in the sight of the world.

Fourteenth, he struggles not only with his conscience, which has undoubtedly moved him that he is not worthy of it, but also with those who threatened him and told him to be silent, who wanted to frighten and stupefy his conscience so that he would see his unworthiness and Christ's worthiness and despair. For where faith is concerned, fight and strife also begin.

15 Sixth, he stands firm, pushes through and wins, not letting all the world tear him away from his confidence, not even his own conscience. With this, he receives his plea and comes upon Christ, that he stands and calls him to bring, and offers to do what he wills.

Thus, all those who hold firmly to the Word of God close their eyes and ears against the devil, the world and themselves, as if they and God alone were in heaven and earth.

16. seventh, he follows Christ, that is, he walks in the way of love and the cross as Christ rises, does righteous works, and is in good standing and character, not dealing in foolish works as the works saints do.
17. eighth, he gives thanks and praises God, and does the righteous sacrifice that pleases God, Ps. 50:23: "The sacrifice of praise glorifies me, and this is the way to behold the salvation of God."
18. ninth, he makes many others also praise God in him; for a Christian is useful and better to everyone, and also praiseworthy to God and honest on earth.

19 Finally, we see how Christ provokes us to faith with works and words. First, with works, that he takes such a hard look at the blind man, and shows how well he likes his faith, that he immediately lets himself be caught by it, stands and does what the blind man desires in his faith. On the other hand, he praises his faith with words and says: "Your faith has helped you"; he casts away the honor of the miracle work and gives it to the faith of the blind man. In sum, faith is granted what it asks for, and is our great glory before God.

20 This blind man means the spiritual blind man, which is every man born of Adam, who neither sees nor knows the kingdom of God; but this is a grace, that he feels and knows his blindness, and would gladly be rid of it. These are the holy sinners who feel their error and groan for mercy. But he sits by the way side and begs, that is, he sits among the teachers of the law and desires help; but it is begging, with works he has to make ends meet. And the people pass by and let him sit, that is, the people of the law rush and let themselves be heard with doctrines of works, going before Christ and Christ after them. But when he hears Christ, that is, when such a heart hears the gospel and faith, it cries out and cries out, and has no rest until it hears the gospel and faith.

532 L. 11, 107. 108. on the first Sunday in Lent. W. n, 727-730. 533

come to Christ. But those who keep silent and rebuke him are the teachers of works, who want to muffle and quiet the teaching and clamor of the faith, but by doing so they irritate the hearts even more. For the gospel is of a kind that

the more he is resisted, the more it continues. After that, when he has received his sight, all his work and life is praise and glory to God, and he follows Christ with joy, so that all the world wonders and improves.

Lent

1.Sunday in Lent; Matth. 4, 1-11

On the first Sunday in Lent.*)

Matth. 4, 1-11.

Then Jesus was led by the Spirit into the wilderness, that he might be tempted of the devil. And when he had fasted forty days and forty nights, he hungered. And the tempter came unto him, and said, If thou be the Son of GOD, let these stones become bread. And he answered and said, It is written: Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil brought him with him into the holy city, and set him upon the pinnacle of the temple, and said unto him, If thou be the Son of God, let thyself down: for it is written: He shall command his angels concerning thee, and they shall bear thee up in their hands, lest thou dash thy foot against a stone. Then said JEsus unto him, Again, it is also written: Thou shalt not tempt thy Lord God. Again the devil led him up into a very high mountain, and shewed him all the kingdoms of the world, and the glory of them. And said unto him, All these will I give thee, if thou wilt fall down and worship me. Then said JEsus unto him, Remove thyself from me, Satan: for it is written: Thou shalt worship GOD thy LORD, and him only shalt thou serve. Then the devil left him; and behold, the angels came to him and ministered to him.

I.

(1) This gospel is read today in the beginning of the fasts, that the example of Christ should be presented to the Christians and that the fasts should be kept, which is a mere monkey game: first of all, because no one can attain such an example and fast forty days and nights, as Christ did, without any food. Christ rather followed the example of Moses, who also fasted forty days and forty nights when he received the law of God on Mount Sinai. So Christ also fasted to bring the new law to us and to bring it to an end. Secondly, that our fasting is a false thing and instituted by men. For though Christ fasted forty days, yet his word is not that he would have us fast and do so. He has done more things that he does not want us to do, but what he tells us to do and not to do, we must see that we have his word.

*) Invocavit called. D. Red.

(2) But this is the very worst, that we have accepted and practiced our fasting as a good work: not to compel the flesh, but as a merit before God, to put away sin and obtain mercy. Which part has made our fasting so blasphemous and shameful in the sight of God, that no drinking or eating, no gluttony and drunkenness could have been so evil and stinking; it would also have been better to have drunk day and night than to have fasted like this. Above all, if it had been all right and just that such fasting should have been for the mortification of the flesh alone; but since it is not free and left to each one to accept of himself willingly, but forced by man's commandment, that they have done it unwillingly: I will not say how much harm has come from it, that pregnant women and the fruits, and sick and weak people are spoiled by it, so that it might not be called a holy but a devilish fast. Therefore

534 D. 11, 108-111. on the first Sunday in Lent. W. XI, 730-733. 535

We must look closely at the gospel, as we are taught to fast in the example of Christ.

The scripture holds two kinds of good fasting before us: one, which one willingly accepts to subdue the flesh in the spirit, of which St. Paul 2 Cor. 6, 5 says: "with work, with much fasting, with much watching". The other, which must be endured and yet willingly accepted, from want and poverty, of which St. Paul 1 Cor. 4, 11. says: "We still hunger and thirst until this hour," and Christ Matth. 9, 15. says: "When the bridegroom is taken from them, then they will fast." Such fasts Christ teaches us here, since he is alone in the wilderness and has not food, and bears such lack gladly. Those fasts can be left when one wants, and can be atoned for with food; here one must keep and wait until God Himself changes and atones for them. Therefore it is much nobler than the other, because it is done in greater faith.

(4) This is also the reason why the evangelist precedes with great diligence, saying, He was driven by the Spirit into the wilderness, that there he might fast and be tempted; lest any man follow the example of his own choice, and make of it a selfish, self-willed, and accepted fasting; but wait for the Spirit, which will send him fasting and temptation enough. For he who, without the Spirit's prompting, would wilfully put himself in danger of hunger or some temptation, if he has God's blessing to eat and drink and have other things to do, is tempting God. We should not seek lack and temptation; they will come on their own, so that we will do the best we can and keep it honest. It is said: Jesus ductus est Spiritu indesertum; and not: Jesus elegit sibi ipsi desertum (Jesus was led by the Spirit into the desert; and not: Jesus chose the desert for himself). "Those whom the Spirit of God drives are God's children", Rom. 8, 14. God wants His goods given so that one may need them with thanksgiving, and not leave them and try them; for He wants them and forces them by the Spirit, or by necessity, which cannot be avoided.

(5) But this history is written both for our learning and for our admonition. At

The first, for a lesson, that we should know how Christ has served and helped us with this fasting, hunger, temptation and victory; so that he who believes in Christ shall suffer no lack and no temptation shall harm him, but shall have enough in the midst of lack and be secure in the midst of temptation; for his Lord and Head has overcome all these things too well for him, of which he is certain, as he says John 16:33: "Be of good cheer, I have overcome the world." If he was able to feed Christ forty days without any food, he is also able to feed his Christians.

6 On the other hand, as a reminder that according to such an example we also gladly suffer want and temptation, to serve God and to do good to our neighbor, as Christ has done for us, as often as necessity requires; as it certainly does when we are to teach and confess God's word. Therefore this gospel is a good comfort and strength against the unbelieving, shameful belly, to raise and strengthen our conscience, that we should not care for bodily food, but be sure that he will and can feed us.

II.

(7) But how this temptation is approached and how it is overcome, all this is very finely illustrated for us here in Christ. First, he is driven into the wilderness, that is, he is left alone by God, angels and men, and all creatures. What kind of challenge would it be if we were not abandoned and left alone? But it grieves me that we should feel nothing holding our backs. It grieves me to feel that there is nothing to sustain us, but that I must feed myself and have no money, no thread, no fence, and feel no help from others, and there is no counsel. That is, led into the wilderness and left alone. There I am in the right school, and learn what I am, how weak my faith is, how great and strange a thing it must be for a right faith, and how deep the shameful unbelief lies in all men's hearts. But he who has his bag, cellar and floor full is not yet driven into the wilderness, nor is he left alone; therefore he does not feel the temptation.

536 L.n,m-n3. On the first Sunday in Lent. W. xi, 733-73p. 537

8. On the other hand, the devil approaches and challenges Christ with the same concern for the belly and with unbelief in God's goodness, and says: "If you are God's son, say that these stones become bread"; as if he should say: Yes, rely on God and do not bake; wait until a roasted chicken flies into your mouth; now say that you have a God who cares for you; now where is your heavenly Father who cares for you? I mean yes, he lets you fine: eat now and drink of your faith, let see how full you become; yes, if they were stones. How fine you are God's son! How fatherly he is toward thee, that he sends thee not one crust of bread, leaving thee so poor and meager; believe now more that thou art his son, and he thy father. With such thoughts he truly challenges all God's children. And Christ certainly felt them; for he was not a stick nor a stone; though he was and remained pure and without sin, as we cannot remain.

(9) Now that the devil has challenged Christ with the care of the belly, or with unbelief and avarice, is proved by Christ's answer, when he says, "Man does not live by bread alone"; that is, as if he were saying, "Thou wilt point me to bread alone, and deal with me as if I should think of bodily food alone. This temptation is very common, even among pious people, and it is especially felt by those who are poor and have house and child and nothing in them. Therefore St. Paul says in 1 Timothy 6:10 that covetousness is the root of all evil, for it is the fruit of unbelief. Do you not think that it is the fault of such unbelief, worry and avarice that people shy away from married life? Why do you leave it and remain in unchastity without worrying that you will die of hunger and lack? But one should look at Christ's work and example here, who suffers forty days and nights of want, and yet is not abandoned at last, but is also provided for by angels.

(10) Thirdly, behold, how Christ opposes and overcomes such temptations of the belly: he sees nothing but stones and things that are outside; then he closes his eyes, and keeping the word of God, he strengthens himself with it, and with it he overthrows the devil. This saying

All Christians should also grasp this with chivalry when they see that everything is lacking and lacking, and everything has become stones, so that their courage falters, and they should say: What would it be if all the world were full of bread, yet man does not live by bread alone, but there is more to it, namely, the word of God. But the words are so fine and mighty that we must not run over them so, but rather stroke them out.

11 Christ takes such words from the fifth book of Moses, Cap. 8, 3.When he says, "Thy God humbled thee, and caused thee to hunger, and fed thee with manna, which thou and thy fathers knew not; that he might shew thee that man liveth not by bread only, but by all things that come out of the mouth of the Lord: By the fact that he let you go hungry and yet you remained alive, you might well grasp that God feeds you without bread through his word; for if you were to live and feed on bread alone, you would have to be full of bread without ceasing. But the word that feeds us is that he promises and proclaims to us that he is our God and wants to be our God.

(12) Now this is the opinion of Moses and Christ: Whoever has the word of God and believes, he certainly has the two things: the first, if he lacks and does not have, but must suffer hunger, the same will sustain him so that he will not die of hunger or perish, as if he had full food; for the word which he has in his heart nourishes and sustains him even without food and drink. But if he has little to eat, a morsel or piece of bread will feed and nourish him as well as if he had a royal meal; for not the bread, but the word of God also nourishes the body naturally, as it creates and sustains all things, Heb. 1:3. The other piece, that bread will certainly be found at last, it may come from wherever it will, and if it should rain from heaven, like man, since none can grow or increase. Every man may freely rely on these two things, so that he must either get bread and food in hunger, or if not, then the hunger must become so painful and deceptive that it feeds as nearly as the bread.

538 D. ii, ii3-ii5. On the first Sunday in Lent. W. xi, 736-733, 539

(13) Now what is said of eating and nourishing is to be understood also of drinking, clothing, house, and all necessities, so that he may well let us become bare and lacking in clothing, house, 2c., but in short, at last, nuthatches must be found, and rather the leaves of trees must become skirts and coats; or if not, rather the skirt and coat that we have on must never grow old; just as it happened to the children of Israel in the wilderness, Deut. 8, 2. 4. that their clothes and shoes did not tear. So also the wild deserts had to become their houses, and there had to be a way where there was no way, and there had to be water where there was no water, stones had to become water. For there is God's word that says: "He provides for us"; and St. Paul 1 Tim. 6, 17: "God gives us all things abundantly to enjoy"; and Matth. 6, 33. 34: "Seek first the kingdom of God, and all the rest shall be added to you; only do not worry" 2c. Such words must remain true and endure forever.

(14) All this one would like to learn by daily experience. For it is believed, and I do believe it, that not as many sheaves grow as men live, but that God daily blesses and multiplies the grain in the sack, the flour in the trough, the bread above the table and in the mouth, as Christ did John 6:12 ff. It is also common to see that poor people and their children are fatter, and their food is more plentiful and grows better than all the rich people's food. But that the wicked sometimes suffer misery, or die of hunger in the time of trouble, is a special plague, like pestilence and war 2c. Otherwise, it is seen in all things that it is not food but God's word that feeds everyone.

(15) Now that God feeds all the world by bread, and not by the word alone, without bread, it is because he hid his work under it, to exercise faith; just as he commanded the children of Israel to arm themselves and to fight, and yet did not want the victory to be by their sword and deed, but wanted himself to strike and win the enemies under their sword and by their deed. Here he also wants to say: The warrior does not win by his sword alone,

but by every word that proceeds from the mouth of the Lord; as David also sings Ps. 44:7: "My sword is no help to me, neither do I lean upon my bow"; item, Ps. 147:10 and 33:16, 17: "He hath no breath in his strong legs, and a warrior is not helped by his strength: a horse is not sure to help." Nevertheless he needs man and horse, sword and bow; but not by strength and might of man and rust, but under the veil and cover of man and horse he fights and does all things. He proves this by the fact that he has often done this without man and horse and does it every day, wherever the need arises and is not tempted.

(16) In the same way he does with the bread; because it is present, he feeds by it and under it, so that it is not seen, thinking that the bread does it; but where it is not present, he feeds without bread, only by the word, as he does under the bread; so that the bread is his helper, just as Paul 1 Corinthians 3:9 says, "We are God's helpers. 3:9, "We are God's helpers," that is, through and under our outward preaching ministry he gives grace inwardly, which he could and does give even without our ministry; but because the ministry is there, we should not despise it, nor tempt God. Thus he nourishes us outwardly by bread; but inwardly he alone gives the flourishing and sustaining, which bread cannot give. And summa: all creatures are God's larvae and mummers, which he wants to let work with him and help to create all kinds of things, which he otherwise can and does do without their cooperation; so that we only hang on his word alone, thus: Let there be bread, that we may trust nothing the more; or let there not be, that we may despair nothing the more; but need it when it is there, and lack it when it is not there; certain that we shall live and be nourished at both times by the word of God, whether there be bread or no bread. With such faith one rightly overcomes avarice, belly and temporal care of food.

The other temptation is contrary to the first and equally senseless. This one goes like this, that the devil teaches us to tempt God, as he here calls Christ to fall down from the pinnacle of the temple; which is not the case.

540 L. 11. 115-117. on the first Sunday in Lent. W. XI. 738-741. 541

because there was a good stairway for him to go down. And that this temptation is to tempt God is also proven by Christ's answer, when he says: "It is written: Thou shalt not tempt God"; thus he indicates that the devil wanted to tempt him to tempt God.

18 And this follows the first temptation quite well. For where the devil feels a heart that trusts in God in want and need, he soon leaves off the temptation of the belly and stinginess and thinks: "Harp, if you want to be completely spiritual and faithful, I will help you to be so; go to it and attack it on the other side, that they should also believe, since God has not commanded to believe, nor does he want one to believe. As if God had given you bread in the house, as He does yearly in all the world, and you did not want to use it, but caused yourself trouble and want, saying, "Well, you should believe God; I will not eat the bread, but wait until God sends me heavenly bread. Behold, this would be God's temptation, for He is not called to believe where there is that which one may and should acquire. How can you believe when you already have it?

(19) So you see here that he is pretending to Christ's lack and need, when there is neither lack nor need, but there is a good way beforehand that he can come from the temple without such a newly invented unnecessary descent. Therefore he also brings Christ to the temple, to the holy city, says the evangelist, and sets him in a holy place. For he makes such delicious thoughts to a man that he thinks he is full of faith and on the right holy path; and yet he is not in the temple, but only on the temple by heart, that is, he is not in the right holy sense of faith, but outside of it, in the appearance of the right faith; and yet he is in the holy city, that is, such people are found only in Christendom and among the right Christians, who hear much preaching of the faith. For this purpose he uses the sayings of the Scriptures. For such people also learn the Scriptures by daily hearing; but no further than on their delusion and false faith. For here he introduces from the Psalter Ps. 91, 11, how God

commanded the angels to guard God's children and to carry them on their hands. But the prankster omits what it says, namely, that the angels shall keep God's children in their ways. For thus the Psalm reads: "He hath commanded his angels concerning thee, that they should keep thee in thy ways" 2c.; that thus the guard of the angels does not extend further according to God's command, than to the way in which God has commanded us to walk. Where we walk in such God's ways, the angels shall perceive ours. But the devil leaves the way of God standing, and points and draws the angels' guard to all kinds of things, even to those that God has not commanded; this then is lacking and is God's temptation.

20 Now, this challenge rarely happens in gross external things, such as bread, clothing, house 2c. For although one finds many daredevils who put their life and limb, property and honor in danger without need; as those do who wilfully go into battle, or jump into the water, or play for money, or otherwise put themselves in danger, of whom the wise man says, Sir. 3:27: "He who takes pleasure in danger will perish in it"; for after that one wrestles, after that one succeeds, and good swimmers like to drown, and good climbers like to fall. Yet it is rare to find those who, on false faith in God, abstain from bread, clothing and other necessities, if they are available. As inan ran of two hermits, who would not take bread from the people, but God should send it to them from heaven, that one died over it and went to the devil, his father, who taught him such faith and let him fall from the pinnacle of the temple.

(21) But in spiritual matters, this challenge is formidable, since it is not a matter of nourishing the belly, but of nourishing the soul. Here God has presented a way and a way in which the soul can be nourished eternally in the most abundant way without any lack, namely Christ our Savior. But no one wants this way, this treasure, this supply. Everyone seeks other ways, other supplies to help his soul. These are they, the righteous, who believe to be saved by their own work; the devil sets them up for salvation.

542 L. u. 11S-120-. On the first Sunday in Lent. W. XI. 741-744. 543

fine on the temple. They also follow, and go down, where there is no way; believing and trusting in God in their works, where there is neither faith nor trust, way nor footbridge; but they fall off their necks. But he brings the Scripture to this, and persuades them by it, that they believe the angels guard them, and their way, doing and trusting are pleasing to God, and that he has commanded them by the Scripture to do good works; but they do not see the Scripture as it is falsely presented.

(22) Who these are, we have sufficiently and abundantly named, namely, the works saints and unbelieving hypocrites among the name and multitude of Christian beings and people. For in the holy city the contestation must happen and is strange against each other. In the first temptation, lack and hunger is the cause of not believing, since one would like to have full sufficiency, that one should not believe. In this one, abundance and full sufficiency are the cause of not believing, since one gets tired of the common treasure and takes something of his own to provide for his soul. So it is with us: if we have nothing, we despair of God and do not believe; if we have abundance, we get tired of it and want to have something else, and again we do not believe. There we flee and hate lack and seek abundance; here we seek lack and flee abundance. No, as God does with us, it is not right. It is a groundless wickedness of our unbelief.

The third temptation is temporal honor and power; as the words of the devil clearly show, when he instructs Christ about all the kingdoms of the world and offers to give them to him, where he would worship him. Therefore, those who fall away from the faith for the sake of honor and power, that they have good days here, or do not believe further, because honor and power remains. The heretics are also of this kind, who cause sectarianism and rebellion in the faith among the Christians, so that they are exalted in the eyes of the world and are held in high esteem. That this third temptation may be put on the right side, as the first on the left: that the first is the temptation of misfortune, being provoked to anger, impatience, and unbelief; the third is the temptation of the first.

and last, the temptation of happiness, being tempted to lust, honor, joy, and all that is high; the other and middle one is entirely spiritual, dealing with blind tricks and error to seduce reason from faith.

For whom the devil cannot overcome with poverty, want, need and misery, he attacks with riches, favor, honor, lust, violence 2c., and fights against us on both sides; yes, "he goes about and about," says St. Peter 1 Peter 5:8, "that whom he cannot overthrow with sorrow or love, that is, neither with the first on the left hand nor with the third on the right, he sets himself over and against them, and attacks them with error, blindness, and the false understanding of the Scriptures. Where he wins, it goes well neither to the left nor to the right; but if one suffers poverty or has abundance, if one contends or is won in it, all is lost. For in error neither patience in misfortune nor constancy in fortune helps; for in both these things heretics are often powerful, and the devil also likes to pretend that he is conquered, though he is not conquered in the first and last, if he has only won in the middle and second. For he also makes his own lack much and be patient, again despising the world, but none with a right heart and faith.

(25) Now these three temptations are all severe and hard, but the middle one is the greatest, for it challenges the doctrine of faith itself in the spirit, and is spiritual and in spiritual things. The other two challenge faith in outward things, as, in happiness and unhappiness, in love and sorrow 2c., though they also both seek us deeply. For woe is it that one should hold to heaven, and always lack, and eat of stones where there is no bread. Again, woe is it to despise favor, honor, and goods, friends and companions, and to forsake that which one already has. But faith can do it all, founded in God's word; if it is strong, it is easy for it.

26. the order of these temptations, as they were encountered by Christ one after another, cannot be known with certainty; for the Evangelists

544 L. 11, 120. 121. on the other Sunday in Lent. W. XI, 744-746. 545

do not agree. The ones that Matthew puts first, Lucas puts last, Luc. 4, 4. ff., and again, the ones that he puts first, Matthew puts last, as if he did not care much about the order. But where one wanted to preach and say about it, the order of Luke would be best. For it is easy to recite and tell that the devil first attacks with lack and misfortune; if that does not work, then with happiness and honor; and finally, if all this does not help, that he completely falls into it and strikes with error, lies and other spiritual tricks. But because they do not go like this in practice and experience, but as it happens that a Christian is challenged now with the last, now with the first 2c. Matthew did not pay attention to the order, which would be just to tell a preacher about it. And perhaps it also happened to Christ during the forty days that the devil did not keep order with him, but today with this, tomorrow with the other, for ten days again with the first, and so on, as it happened.

At the last the angels came to him and ministered to him. This must have happened bodily, that they appeared bodily,

They brought him food and drink, and served him at table and in all his needs. For the service was done outwardly to his body; even as the devil, his tempter, no doubt appeared in bodily form, perhaps also as an angel. For him to set him on the pinnacle of the temple and show him all the kingdoms of the world in a moment, he must have been something higher than a man; just as he also offers himself something higher, since he offers him all the kingdoms on earth and wants to be worshipped. Of course, he will not have taken the devil's form, because he likes to be beautiful when he wants to lie and deceive; as St. Paul says of him in 2 Cor. 11, 14 that he presents himself as an angel of light.

28 But these things are written for our comfort, that we may know how many angels minister unto us again, when a devil striketh against us: if we fight valiantly, and if we stand, God will not suffer us to lack, but rather angels must come down from heaven, and become our bakers, and our waiters, and our cooks, and minister unto us in all our need. It is not written for the sake of Christ, who does not need it. If the angels have served him, let them also serve us.

On the easter Sunday in Lent.*)

Matth. 15, 21-28.

And Jesus went out from thence, and escaped into the region of Tyro and Sidon. And, behold, a Canaanite woman went out of that border, and cried after him, saying, Lord, thou Son of David, have mercy on me: my daughter is evil afflicted with the devil. And he answered her not a word. Then came his disciples unto him, and besought him, saying: Let her go from you, for she is crying out to us. But he answered and said: I am not sent but to the lost sheep of the house of Israel. And she came and fell down before him, and said, Lord, help me. And he answered and said, It is not good to take the children's bread, and to cast it to the dogs. And she said, Yea, Lord; but yet the dogs eat of the little bread that falleth from their masters' tables. And Jesus answered and said unto her, O woman, great is thy faith: let it be unto thee according as thou wilt. And her daughter was healed that very hour.

This gospel gives us quite an example of consistent, perfect faith. For this woman endures and overcomes

*) called Reminiscere. D. Red.

three great strong disputes, and teaches us finely what is the right kind and virtue of faith, namely, that it is a hearty confidence in the grace and goodness of God, which is experienced and revealed through the Word.

546 2. ii, 121-124. on the other Sunday in Lent. W. XI, 746-74S. 547

For St. Marcus speaks Cap. 7, 25, that she had heard the rumor about Jesus. What kind of rumor? Without a doubt a good rumor and a good cry that Christ was a pious man and gladly helped everyone. Such a rumor of God is a true gospel and word of grace: from it came faith in this woman; for if she had not believed, she would not have followed so. 2c. So we have often heard, as St. Paul says Rom. 10, 17, that faith comes by hearing, and the word must go first and be the beginning of salvation.

(2) But how is it that many more have heard this good report of Christ, who do not follow him, and do not pay any attention to such a good report? Answer: The physician is useful and pleasant to the sick; the healthy do not respect him. But the woman feels his need, therefore let the sweet smell, as it is written in the Song of Solomon 1, 3. So Moses also must go first and learn to feel the sins, so that grace may become sweet and pleasant. Therefore it is lost how kindly and sweetly Christ is presented, if man is not first humbled by his own knowledge and eager for Christ, as the Magnificat says Luc. 1, 53: "He feeds the hungry with goods, but leaves the rich empty. All this is said and written for the comfort of the wretched, poor, meager, sinful, despised people, so that they may know in all their distress to whom they should flee and seek comfort and help.

(3) But behold, how Christ drives and hunts the faith in his own, that it may become strong and firm. First of all, when she runs after him on such a good cry, and cries out with certain confidence that he will also deal graciously with her according to his rumor, Christ does not act in this way, as if he wanted her to lack faith and good confidence and to make his rumor false, so that she might think: Is this the kind, friendly man? or: Are these the good words I have heard him say, on which I have relied? It must not be true; he is your enemy and does not want yours; he would like to say a word and speak to me: I do not want yours. Now he is silent as a stick. Behold,

This is a very hard thing, when God shows Himself so serious and angry, and hides His grace so high and deep; as those know well who feel and experience it in their hearts, that they think He does not want to keep what He has spoken, and let His word become false; as also happened to the children of Israel at the Red Sea, and to many other great saints.

Now, what does the woman do about it? She puts such an unkind gesture of Christ out of her sight, does not allow herself to be misled by all this, nor does she take it to heart, but remains steadfastly attached in her confidence to the good rumor that she had heard and grasped about him, and does not let go. So we must also do and learn to cling to the word alone, although God with all creatures is different from what the word says about him. But what a pity it is for nature and reason that they should strip themselves so naked, and burden themselves with everything they feel, and cling to the mere word alone, so that they also feel the contradiction. God help us to such courage and faith in hardships and death!

5th Secondly, when their cries and faith do not help, the disciples come with their faith and pray for them, thinking that they will surely be heard. But since they think that he should become softer, he only becomes harder, and leaves out both their faith and prayer, as it looks and feels. For he is not silent here, leaving them to doubt; but beats off their prayer, saying, "I am not sent but to the lost sheep of the house of Israel." This puff is even harsher, since not only is our own person cast off, but also what little comfort we have left, namely, the comfort and intercession of pious and holy people. For this is our last resort, when we feel that God is ungracious to us, or suffer some distress, that we go to pious, spiritual people, seeking advice and help, and they are also willing, as love demands, and yet nothing comes of it, they are not heard, but only get worse with us.

6 For here one would like to impose on Christ all the words in which he promised his saints an answer, as Matth. 18, 19: "Where two are gathered together of one thing to ask....

548 L. ii, 124-126. on the other Sunday in Lent. W. xi, 749-752. 549

They shall have it"; item, Marc. 11, 24: "Whatever you ask, it shall be done for you, just believe"; and much more like that. Where are such promises here? But he soon answers and says: "Yes, it is true, I hear all prayers; but I have made such promises to the house of Israel alone. What do you think? Is this not a thunderclap that would break both heart and faith in a thousand pieces, when it feels that God's word, on which it builds, is not said of it, it concerns others? Here all saints and all intercession must stand still, yes, here the heart must also let go of the word, where it wanted to hold on to the feeling.

But what does the woman do? She does not let go, holds fast to the word, even if it wants to be torn from her heart by force, does not turn back to such an earnest answer, still firmly trusts that his goodness is still hidden underneath, and does not yet want to judge that Christ is or may be ungracious. That means firmly held.

8. Third, she runs after him into the house, as Marcus writes Cap. 7, 24, 25, stops, falls down before him and says: "Lord, help me! Then she fetches the last murder blow, so that he says under her eyes what the words are: "She is a dog, and not worthy to partake of the children's bread. What does she want to say here? Then he badly accuses her of being one of the damned and lost, who should not be counted among the elect.

(9) This is an eternal, irrefutable answer, since no one can pass by; nor does it desist, but also consents to its judgment, admitting that it is a dog, desiring no more than a dog, namely, that it eat the crumbs that fall from the Lord's table. Is this not a masterpiece? She catches Christ in his own words. She admits that he is like a dog and does not ask, because he wanted her to be a dog, as he himself judged. Where was he going? He was trapped. A dog is left with its little bread under the table; that is its right. That's why he now even opens himself up and gives himself into her will, so that she is now not a dog, but also a child of Israel.

10. but that is for all of us to comfort and

It is written that we should know how deeply God hides His grace from us, and how we should not think of Him according to our own feelings and desires, but strictly according to His word. For here you see that even though Christ is hard, he does not give a final verdict that he says no; but all his answers are indeed no, but they are not no, but they hang and hover. For he does not say, "I will not hear her," but is silent, saying neither "yes" nor "no." Neither does he say, "She is not of the house of Israel," but "He alone is sent to the house of Israel. So he saith not, Thou art a dog; they shall not give thee of the children's bread; but: It is not fine 2c., but leaves it hanging, whether it is a dog or not. But all three pieces are stronger on the no than on the yes, and yet there is more yes in them than no; yes, there is a vain yes in them, but it is very deep and secret, and seems to be a vain no.

(11) This shows how our heart is challenged; how it feels is how Christ presents Himself here. It does not think otherwise than that there is a vain No, and yet it is not true; therefore it must turn away from such feeling, and grasp and hold the deep secret Yes under and above the No with firm faith in God's word, as this woman does, and give God justice in his judgment of us: then we have won and catch him in his own words. When we feel in our conscience that God judges us to be sinners and not worthy of the kingdom of heaven, then we feel hell, and think that we are eternally lost. Now whoever could take this woman's arm and catch God in his own judgment, and say: Yes, Lord, it is true that I am a sinner and not worthy of your grace; yet you have promised forgiveness to sinners, and have not come to call the righteous, but as St. Paul says in 1 Tim. 1, 15, "to make sinners blessed. Behold, God should have mercy on us through His own judgment.

012 So King Manasseh in his repentance, as his prayer shows, justified God in his judgment, and blamed himself a great sinner, and yet God took hold of him.

550 L. 11, 126. 127. on the third Sunday in Lent. W. XI, 752-784. 551

in the promised forgiveness of sinners. So also David does Ps. 51:6, saying: "To you alone have I sinned and done evil in your sight, so that you may remain righteous in your words and pure when you are judged. For this brings us all disgrace, that we cannot suffer God's judgment, nor say yes to it, when he considers us sinners and judges us. And if the damned could do it, they would be blessed in a moment. We may say with our mouths that we are sinners, but when God Himself says it in our hearts, we do not stand, and would gladly be considered pious and free from judgment. But it must be; if God is right in His words that you are a sinner, then you may need the right of all sinners that God has given them, namely, forgiveness of sins. So then you do not only eat the crumbs under the table like little dogs, but you are also a child and have God as your own according to your will.

(13) This is the spiritual interpretation of this gospel, together with the scriptural interpretation. For as it is with this woman in the bodily sickness of her daughter, whom she miraculously heals by her faith, so it is with us, if we are to be healed of sins and spiritual sickness, which is a real evil devil; then she must become a dog, and we sinners and hell-burners, and we are already healed and saved.

14 But what more is to be said in this gospel than that through another's faith, without his own faith, someone can obtain grace and help, as happens here with the woman's daughter, has been sufficiently said elsewhere; just as Christ and the disciples, together with the woman, present to us in this gospel the example of love, that none does, asks and cares for himself, but each for the other, is also clear enough and easy to find.

On the third Sunday in Lent.*)

Luc. 11, 14-28.

And he cast out a devil, which was dumb. And it came to pass, when the devil was cast out, that the dumb man spake. And the people marveled. But some of them said: He casts out devils through Beelzebub, the chief of the devils. But the others tempted him, and desired a sign from him out of heaven. But he heard their thoughts and said to them: Every kingdom, if it be divided against itself, shall be desolate, and one house shall fall upon another. If Satan also be at variance with himself, how shall his kingdom stand? Because you say that I cast out devils by Beelzebub. But if I cast out devils by Beelzebub, by whom do they cast out your children? Therefore they will be your judges. But if I cast out devils by the finger of God, the kingdom of God will come to you. If a strong man keeps his palace, his own remains in peace. But if a stronger man comes upon him and overcomes him, he takes away his armor, on which he relied, and divides the spoil. He that is not with me is against me; and he that gathereth not with me scattereth. When the unclean spirit departs from a man, he wanders through dry places, seeking rest, and does not find it; so he says: I will return to my house from whence I came. And when he cometh, he findeth him clothed and adorned with vessels. Then he goes and takes to himself seven spirits worse than himself, and when they come in, they dwell there; and afterward he becomes worse with the same man than before. And it came to pass, as he spake these things, a certain woman of the people lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the breasts which thou hast sucked. And he said, Blessed are they that hear the word of God, and keep it.

*) Called Oculi. D. Red.

552 D- II, I27-12S. On the third Sunday in Lent. W. XI, 75^-757. 553

I.

This is a beautiful gospel, in which we learn much and various things, and in which almost everything is presented, what Christ, his kingdom, the gospel is, what it creates, and how it is for everyone in the world. And first of all, as all the gospels do, it teaches us faith and love; for it holds Christ up to us as a Savior and helper in all troubles out of great love: he who believes this is blessed. For there we see that he has nothing to do with the healthy, but with the poor man who has many troubles. He was blind, as Matthew says, dumb and possessed, as Lucas says here. Now all the dumb are also deaf, that also in Greek deaf and dumb is One Word. With this he draws us to himself, that we should provide ourselves with all good things to him and run to him in all distress. Then again, after the manner of love, do to others as he does to us; this is the common and most lovely teaching of this and all the Gospels throughout the year. But the poor man did not come to this without the word; for those who brought him to Christ must ever have heard of such love of Christ, by which they are moved to trust him; that we may learn how faith comes by the word, of this enough elsewhere.

2. Secondly, it is shown here how Christ and the gospel are in the world, namely, that there are three kinds of listeners: Some are astonished, that is, the pious and true Christians, who think so highly of it that they are also astonished at it; some blaspheme it, as, the Pharisees and scholars, who were displeased that they could not do so much, and worried that he would be held higher than they before the people; some try him and want to have signs, and he shall do as they think, that they have it for a game, as Herod also desires of Christ. But he answers them both, first the blasphemers in this gospel, then the tempters, that no sign of the evil kind should be given without the sign of Jonah the prophet, which is not given today. He answers the blasphemers kindly and acts against them in five ways.

(3) First, with good and reasonable cause, that he concludes from two parables that one devil cannot cast out another; for if that were so, the devils would be divided, and Satan's kingdom would not exist. Because nature gives this, where a kingdom is divided among itself and they drive themselves out among themselves, against the same one no dispute may be made, it will probably perish from itself much worse than through dispute. So, where a house is divided among itself, it must not be destroyed. As the pagan Sallustius, taught by nature and experience, says: "Great good perishes through disunity, but small good becomes great through unity. If the devils were so divided as to drive out one another, their kingdom would be nothing, and we would be at peace with them.

(4) What have these blasphemers to say to such a bright cause? Their mouths are stopped, but their hearts are hardened, so that they ask nothing. For an obdurate heart cannot tell how brightly and clearly the truth is put forward; but the faith of the upright is confirmed by it, who see that the reason of faith is right and good. And for the sake of such, one must answer and shut the mouths of the hardened. Even though they do not convert or keep silent, their stubborn foolishness is revealed when they speak more and more foolishly, so that it may be grasped, lest their actions appear to be good and right; as Solomon also says Prov. 26:5.Answer the fool, lest he think himself wise," that is, answer his folly, that it may be put to shame, for the sake of others, that they may not follow him and be deceived, as if he were right; otherwise, where the cause is not, it is better to be silent; as Solomon also says there, v. 4: "Answer not the fool out of his folly, lest thou also be like him."

5. even here you may not say that the devils stand as if they were at odds, and one yields to the will of the other to deceive the people; for one sees publicly how they lock and resist, scream and rage, tear and rage, when they see the seriousness that they are to go out; that one must be-

554 L . 11. 129-132. On the third Sunday in Lent. W. XI, 787-760. 555

They know how they are opposed to Christ and his spirit and how they are at odds with him, than whom they must reluctantly yield and give way. Therefore nothing remains here but the public blasphemous lie, in which they are seized and disgraced, that they appropriate God's work to the devil out of poisonous hatred and envy. From this we learn that we should not be surprised if our teachings and actions are blasphemed, and if hardened hearts cannot be satiated or converted, even though they have been overcome with tangible truth and their mouths have been shut. It is enough that their hardened foolishness is exposed, recognized and nullified by our answer before the pious, so that they are not deceived by them in good appearances; then let them go wherever they want, they have their judgment, says St. Paul Titum 3:11.

006 Secondly, with a public example, and with like work, saying, By whom do they cast out your children? As if to say, Is not this a public desolation? The very thing you praise in your children, you condemn in me. Because your children do it, it is from God; but because I do it, it must be from the devil. This is how it must be in the world: what Christ does is of the devil; if another did it, it would be right. So do our tyrants and enemies of the gospel, who also condemn that in us which they themselves do, and confess and teach; they must do so, that their judgment may be publicly approved, as they are rightly condemned. The children of whom Christ speaks here, that they cast out devils, are, I think, some devil-charmers among the people; as God has given this people various spiritual gifts from the beginning; and calls them their "children", as if he should say: I am God's child and must be of the devil, while those who are your children and are born of you do the same and do not have to be of the devil.

7 "Therefore they will also be your judges," that is, I refer to them. They will have to judge that you blaspheme me unjustly and condemn yourselves. If then one devil does not cast out another, another power must do it, which is neither devilish nor human, but divine.

Therefore follows: "If I cast out devils by the finger of God, the kingdom of God comes upon you." This finger of God is interpreted by Matthew Cap. 12, 28. itself as the Holy Spirit; for its text reads thus: "If I cast out devils by the Spirit of God" 2c. Summa, Christ wants to say this much: If the kingdom of God is to come to you, the devil must be cast out; for his kingdom is contrary to God's kingdom, as you yourselves must confess. Now one does not cast out the devil with devils, much less with men or through the power of men, but only through God's spirit and power.

It follows that where God's finger does not cast out the devil, there is still the devil's kingdom; where the devil's kingdom is, God's kingdom is not. So it follows that as long as the Holy Spirit does not come into us, we are not only incapable of doing good, but are also in need of the devil's kingdom. But if we are in his kingdom, we can do nothing else but what is dear to the devil, otherwise it would not be called his kingdom; as St. Paul also says to Timothy, 2 Tim. 2, 26, that people are caught in the snares of the devil according to his will. How then should he suffer his own to entertain a thought of doing anything contrary to his kingdom, and not for his kingdom? O it is an excellent, terrible, great word that Christ here admits such a kingdom to the devil, which cannot be avoided without the spirit of God, and God's kingdom cannot come, his kingdom will then be driven out from us by divine, heavenly power.

9 This poor man, who was physically possessed by the devil, proves it. Tell me, what could he do with all the people on earth to get rid of the devil? Without a doubt, nothing. He had to do and suffer as the devil, his master, wanted until Christ came with God's power. Now, behold, if he could not be rid of the devil bodily from his body, how could he be rid of the devil spiritually and from his soul by his own power? since the soul is the cause of the body being possessed for punishment, because it is possessed by sin, and it is more difficult to be rid of sins than the body.

556 L . 11, 132-134. On the third Sunday in Lent. W. XI, 760-763. 557

Punishment, and also the soul is always more severely possessed than the body. This is proved by the fact that the devil leaves the possessed body its natural powers and works, but deprives the soul of reason, sense, wit, understanding and all its powers, as can be seen in possessed people.

10. Thirdly, with a likeness taken from the food, namely, when a strong man is overcome by a strong man and his armor and household goods are taken 2c. With this he also testifies that no one can overcome the devil without God alone; but that no one can boast that he can cast out sin or the devil by himself. And look how he describes the devil. He calls him a strong giant who keeps his court and house, that is, the devil not only has the world as his own kingdom, but has also kept it and confirmed that no one can take it away from him; he also has it with quiet peace, so that it does what he wants. Now as much as a house or a court may stand or defend itself against the tyrant who holds it, so much may free will and human power stand against these, sin and the devil, namely, nothing everywhere; it must be under them. And just as the house must be conquered by a stronger man and won over from the tyrant, so man must also be redeemed by Christ and won over from the devil; so that we see here once again how nothing our doing and righteousness helps at all for our redemption, but is only God's grace.

(11) Fourthly, with beautiful sayings and doctrines, as, "He that is not with me is against me, and he that gathereth not with me scattereth." The devil is not with me, for I cast them out; so he must certainly be against me. But this saying applies not only to the devil, but also to the blasphemers, whom he hereby condemns and condemns as being against him, because they are not with him. "To be with Christ" is to have the same mind and opinion with Christ, that is, to believe in Christ, that His works, and not our works, are our salvation; for this Christ holds and teaches. But "to gather with Christ" is through love.

Do good and become rich in good works. Now he that believeth not is with himself by his own works, not with Christ, but against Christ: for he denieth Christ, because he buildeth upon works. Therefore he that loveth not gathereth not with Christ, but doeth corrupt works, whereby he is only made worse, and goeth further from the faith.

12. Fifthly, with fear, lest hereafter there should be more evil than before; lest therefore the gospel and Christ should be left blasphemed, who doeth such great things among us, and casteth out devils from us; but also lest with earnestness and fear it should happen unto us, that hereafter seven more devils should possess us, than before one possessed us; just as it happened to the Jews, who were never so bad before as now after the preached gospel; and we also under the papacy have become seven times, that is, many times worse Gentiles under the name of Christ than we ever were before; as St. Peter says, 2 Peter 1:2. Peter says, 2 Pet. 2, 20: "It has become worse with them afterward than before." And if we are not careful, after this great light it will happen to us that we will become worse than we were before; for the devil does not sleep, so we are warned enough.

13. At the last, when the woman proclaims and praises Christ, that the mother is blessed who bore such a child, 2c. he meets her carnal devotion, and thereby teaches us all the summa of this gospel, namely, that we should not gape at the works or dignity of the saints, but rather at the word of God, that we may hear and keep it. For it is nothing to us, nor does it matter to us how holy and worthy the mother of this child is, nor how noble the child and the fruit are; but what such a child has done for us: that it has redeemed us from the devil by grace, without our doing or merit; which is presented to us by the word of God, which we are to hear and keep with firm faith; so we also will be saved, like the mother and her child. Even though such a word and work must be blasphemed, we must suffer and answer for it with meekness, as St. Peter teaches, for the sake of the correction of others.

558 2. 11, 134-136. on the third Sunday in Lent. W. n. 763-76s. 559

II Allegories.

This mute, deaf, blind, possessed man means all Adam's children, who are possessed by the flesh with the devil in the original sin, that they must be his own and do according to his will. Therefore, they are also blind, that is, they do not recognize God. They are deaf, for they also do not hear God's word, nor are they obedient to Him, nor subject to Him. They are also dumb, for they give thanks, praise, say and preach nothing of Christ and God's grace; but they are all too talkative about the devil's teachings and man's tricks. They also see too keenly, and are wiser than the children of light in their presumption, conceit, and lust; they also hear with both ears, and accept all things that are of the mind of flesh and blood. That therefore all our works, word and being, both in body and soul, whether outward holiness or sin, are of the devil, and must be redeemed by God's work; for he owns us to the kingdom, so then we recognize him, and see and hear, and follow him, and praise and preach him. All this is done by the Spirit of God in the Word of God, which casts out the devil with his kingdom.

15 The Jews call the chief devil Beelzebub. Sebub means a fly in Hebrew; Baal or Beel a man or overlord, as a householder is. Now when Beelsebub comes together, it means an arch-fly or supreme fly, or in coarse German, fly king or great bumblebee. And they have called Satan so contemptuously, as if they were quite free and safe from him and equal to his lords. For so do all safe, lazy hypocrites, who make themselves believe that they are so pure and holy that the devil is a powerless dull fly against them, that they do not need Christ's grace and God's word, although they think he is strong enough for others; yes, what the godly teach and do must be the devil's, and they regard it as a loose thing, as if it were the thing of dull flies. And the devil can also gladly suffer such contempt, under which he is nevertheless higher in their hearts than the right God.

The tyrant in the court or house is the devil, as has been said. But in peace he sits, if God's word and finger through Christ does not come against him, then one does what he wants, because one does not know any better, just as this dumb and deaf man did. His weapons and defenses are the carnal conceits, doctrine and statutes, so that he may keep consciences and protect himself.

But when the stronger comes, the gospel, then peace is over, then he rages and becomes senseless, he does not want to be condemned, betrayed, punished nor denounced; then he raises his armor, the mighty, wise, rich, holy people, he hounds them all against God's word, as we see in the persecution of the evangelical teachers. Such raging of persecution means that the devil is so reluctant to go out, and rages in the whole body; for as he stands in one body, when he is to go out, with the limbs, so he stands in the whole world, when he is to give way to the Gospel, and stirs up all his forces; but it does not help him, he must go out.

18 For a stronger one comes and overcomes him, that is Christ; and takes away his armor, that is, he converts some of the same persecutors, and thereby makes him weaker and his kingdom stronger. He also distributes the spoil, that is, those whom he converts he uses for various ministries, graces and works in Christendom, of which Paul writes Rom. 12:6. He is also in the court, or in the house; for the devil's kingdom is in the outward appearance and glitter of wisdom, holiness, and strength; but when it is taken by the gospel, it is found to be all foolishness, sin, and folly.

(19) That after the unclean spirit has gone out, he walks through dry places, seeking rest, is, as they say, the devil neither feasts nor sleeps, but seeks again how he may take hold of man. Dry places are not the godless hearts, for in them he rests and dwells as a strong tyrant, as the Gospel says here: but there are dry and desolate places in the lands now and then, where no people dwell, as, the forests and wildernesses. Thither he flies with malice and wrath, that he is cast out; even as Christ the devil found.

560 L. II. 136. 137. on sundays in the middle fast. W. XI. 765-768. 561

in the desert. Now in the land of the Jews there is not much water, therefore he says here that there is much arid desert; but in other places than ours, which are waterless, devils also dwell in the waters and marshes, and there they sometimes drown the people who bathe or sail in them. In some places there are mermaids who drag children into the water and drown them; they are all devils.

20 But when he returns, he finds the house swept and adorned (St. Matthew adds: idle), that is, the man is sanctified and adorned with beautiful spiritual gifts, so that the evil spirit sees that he can no longer do anything with his old previous intrigues, because he is known. As soon as the idolatry among the heathen was driven out, he no longer attacked the world with it. But what does he do then? He takes another, goes and takes seven worse spirits with him, and so goes in and dwells in it, that afterward it becomes worse than before. So also he did unto us, when Chri

stus had become known in the world, and the devil's previous kingdom had been destroyed with idolatry, he took up another and attacked us with heresy, until he brought in and set up the papacy, since Christ was forgotten altogether, and thus afterwards became worse Gentiles under the name of Christ; as we see before our eyes. It happened the same way to the Jews after the destruction of Jerusalem, and to the Greeks under the Turk, and it happens to everyone who hears God's word, and after that he is safe and lets it be, as St. Matthew says here, Matth. 12, 44, that he finds the house idle. And, Matth. 13, 25, he casts the evil seed among the wheat at night, because the people sleep; therefore it is necessary for us to watch, as the apostles admonish us everywhere, especially St. Peter, 1 Petr. 5, 8.Brethren, be sober, and watch: for your adversary the devil walketh about as a roaring lion, seeking whom he may devour: for wheresoever he overthroweth faith, he bringeth in easily all the former vices.

On Sundays in the middle fast.*)

John 6:1-15.

After this, Jesus sailed across the sea from the city of Tiberias in Galilee. And great multitudes followed him, because they saw the miracles which he did on them that were sick. And JEsus went up into a mountain, and sat there with his disciples. Now the feast of the Jews, Easter, was at hand. And Jesus lifted up his eyes, and behold, a great multitude come unto him, and saith unto Philip, Where shall we buy bread, that these may eat? (This he said to tempt him, for he knew well what he would do). Philip answered him, Two hundred pennies worth of bread is not enough for them, that every one of them may take a little. One of his disciples, Andrew, Peter's brother Simonis, said to him, "There is a boy here who has five barley loaves and two fish; but what is this among so many? And Jesus said, Make the people lie down. And there was much grass in the place. And about five thousand men encamped there. And JEsus took the loaves, and gave thanks, and gave them to the disciples; and the disciples to them that were encamped: and the same also of the fishes, as much as he would. And when they were full, he said unto his disciples, Gather the fragments that remain, that nothing perish. So they gathered, and filled twelve baskets with fragments, of the five barley loaves that remained for those who had been fed. When the people saw the sign that Jesus had done, they said: This is indeed the prophet who is to come into the world. When Jesus therefore perceived that they would come and take him, that they might make him king, he departed again into the mountain by himself.

*Lätare is the fourth Sunday in Lent. D. Red.

562 D- n, 137-140. on sundays in the middle fast. W. xi, 76S-771. 563

I.

(1) Now in this gospel Christ teaches us once the faith, that we should not provide for our belly and food, and tempts us with a miracle; as if he should say here by deed, that he says Matth. 6, 33. in words: "Seek first the kingdom of God and his righteousness, and all these things shall be well for you. For here we see that since the people follow him because of God's word and sign, and thus seek God's kingdom, he does not leave them and feeds them abundantly; so that he indicates that before those who seek God's kingdom should suffer hardship, the grass in the wilderness should rather become grain, or one morsel of bread should become a thousand loaves; or one morsel should feed as well and as much as a thousand loaves, so that it might stand, as he says Matth. 4:4, "Man feedeth not on bread alone, but on every word that proceedeth out of the mouth of God." And to strengthen this, he himself begins, and provides for them what they should eat, and asks Philip before they complain or ask for it; so that we should let him take care of us, and know that he takes care of us more and sooner than we do ourselves.

3 Second, he demonstrates an example of great love, which is manifold. First of all, that he does not only let such a miracle with the food come to the good of the pious who followed him because of the works and words, but also to the servants of the belly who only eat and drink and seek temporal honor in him; as it follows that they quarreled with him in Capernaum about the food and he tells them Joh. 6, 26: "You seek me because you have eaten" 2c., item, that they wanted to make him king. So he lets rain and the sun shine on the evil and the good, Matth. 5, 45. On the other hand, that he bears his disciples' rudeness and weak faith so kindly. For the fact that he tempted Philip, and that he came with his reason, and that Andrew spoke so childishly, was done so that the apostle's imperfections might come to light, and so that his love and friendly dealings with them might shine all the more beautifully and sweetly, to provoke us to faith in him, and to make us believe in him.

that we should do likewise, just as the members of the body and all creatures teach us among themselves. For all things are full of love, that one bears, helps and saves the other, which God has created.

3. By taking the five loaves and giving thanks, 2c. he gives us to understand that nothing is too little for his own, and that he may bless their little so that they have abundance, since even the rich do not have enough of all their riches; as also Psalm 34, 11. says: "Those who seek the Lord have no lack of any good, but the rich must suffer hunger. And Mary in her hymn Luc. 1, 53: "He feeds the hungry with good things, and leaves the rich alone."

4 Again, because he is called to pick up the pieces so diligently, he teaches us to be prudent, and to keep and use his goods, lest we tempt God. For as he would have us believe when we have nothing, and be sure that he will give; so also he will not be tempted, nor despise the things he has given, nor leave them to perish, nor wait for others from heaven by miraculous signs: but what is, let us receive and use; and what is not, let us believe and wait.

II. the allegories.

(5) That Christ by this miraculous feeding provoked us to spiritual feeding, and meant that we should seek him and be fed, is evident from the whole sixth chapter of John, where he calls himself the heavenly bread and the right food, and refers the Jews to himself from this bodily food, and says v. 26, 27: "Verily I say unto you, Ye seek me not because ye have seen signs, but because ye have eaten of the bread, and been filled. 26, 27: "Verily I say unto you, Ye seek me not because ye saw signs, but because ye did eat of the bread, and were filled. Work the meat that perisheth not, but abideth unto life eternal, which the Son of man shall give unto you." Accordingly, let us also seek this Gospel story in hidden understanding and interpretation.

6. On the first, there was much hay or grass in the place. That could not leave the evangelist outside, so it seems not great from-

564 L. 11, 140-142. on sundays in the middle fast. W. XI, 771-774. 565

But means the Jewish people, who therefore green and blossom like the grass through outward holiness, wisdom, honor, good 2c., as Isaiah Cap. 40, 6. 7. speaks: "All flesh is hay and all its glory is grass flowers. But the grass perisheth, and the flower withereth: for the Spirit of the Lord bloweth in it. Yea, the people are hay." Among such a people the word of God went out and gave us the right food, for salvation came from the Jews, John 4:22. Just as the grass is not the food of men, but of cattle, so all the holiness of the outward Jewish holiness is nothing but a fattening of the cattle, carnal hearts, which neither know nor have anything of the Spirit.

7 This also means that the people sit on the grass, because the true saints despise outward holiness, as Paul does Phil. 3, 8, that he considers his former holiness as dirt and damage. But it is only the simple and hungry people who accept the word of God and feed themselves. For here you see that neither Caiphas nor Annas, nor the Pharisees and scribes follow Christ and see the miraculous sign; but despise it, they are grass and grass-eaters. It also happens near the paschal feast of the Jews; for the real paschal feast, when Christ was to be sacrificed, was near at hand, when he began to feed with the word of God.

8. five loaves signify the outward, bodily word fasted in the voice, heard through the senses; for the fifth number signifies the sensual, outward thing of man for the sake of the five senses in which man lives; as the five and five virgins also show, Matth. 25, 1. these loaves are locked in the basket, that is, in the Scriptures. And these are carried by a boy, that is, the servant people and priesthood among the Jews, who had the speech of God, commanded them and trusted them, Rom. 3:2, even though they did not enjoy it. But the fact that Christ takes them into his hands and thereby blesses and increases them means that through Christ's work and his deeds, and not through our deeds or reason, the Scriptures are opened, rightly understood and preached. Then he gives the disciples and the disciples

to the people. For Christ takes the word from the Scriptures; so the teachers all take it from Christ and give it to the people, so that it may stand that he says Matt. 23:10: "One is your Master, Christ who sits in heaven," and teaches us all by the mouth and word of the preacher with his Spirit, that is, against false teachers who teach their own thing.

The two fishes are the examples and testimonies of the archfathers and prophets, which are also in the basket; for by them the apostles confirm and strengthen the doctrine and the believers, as St. Paul does Rom. 4, 2. 6. when he introduced Abraham and David 2c. But theirs are two; for such examples of the saints are full of love, which cannot be alone, as faith does, but must exercise itself toward the neighbor. They are roasted for this purpose; for such examples are well killed by much suffering and torture, so that nothing carnal is found in them, nor do they comfort by false faith in works, but always point to faith and kill works with their confidence.

(10) The twelve baskets full of fragments are all the Scriptures and books which the apostles and evangelists left behind them; therefore the same is twelve as the apostle, and the same books are nothing else but the rest which is taken and multiplied from the Old Testament. Which is also why the fifth number means that Moses has five books; for as John Cap. 21, 25: "Books could be written full of Christ for the whole world," which was all written and proclaimed by Christ beforehand in the Old Testament.

(11) The fact that Philip gives advice with the pennies on how to feed the people, and yet despairs of it, means the teachers of men, who would gladly help the soul with teachings, but the conscience feels that it does not help. For this questioning, which Christ holds here with his disciples, is done so that they may see and grasp that it would of course be impossible to feed such a people with their provisions, and that this miraculous sign would become all the more evident. Therefore, he also lets us sift *) and work with human loaves.

(*) söhlen (sülen), that is, sudeln. D. Red.

566 D. II. 142. 143. On the Sunday of Judica. W. LI, 774-776. 567

so that we may see and grasp how necessary and delicious God's word is and how nothing can help the teaching without God's word.

(12) But Andrew, who shows the loaves and the babes, and yet doubts them much more, signifies the teachers, who by the laws of God would make men godly and quiet them; but the conscience cannot have satisfaction nor rest in it, but only grows more and more vexed, until Christ comes with the word of grace: who alone is and does enough, saving from sins and death, giving peace and full joy, and doing it of himself, unbidden, against and above all hope and delusion, that we may know how the gospel is not to be preached through

We are not to be blamed for the fact that we have done something wrong, but rather that we have been blessed with a gift of grace.

Thirteen: The last thing thou seest here in the gospel, that Christ, who kept the gospel poverty to the utmost, and did not provide for the morrow, as he teacheth, Matt. 6:34, yet had victuals, as two hundred pennies, and five loaves, and two fishes; that we might learn how such poverty and freedom from care is not in having nothing, as the barefooted caves and monks pretend, and yet keep not themselves; but is in a free heart and a poor spirit. For Abraham and Isaac also had great goods, and yet lived without care and in poverty, as the best Christians.

On Sunday Judica.

John 8:46-59.

Jesus said to the Jews, "Who among you can accuse me of sin? But if I tell you the truth, why do you not believe me? He who is of God hears the word of God. Therefore you do not hear, for you are not of God. Then the Jews answered and said unto him, Say we not rightly that thou art a Samaritan, and hast the devil? JEsus answered: I have no devil, but I honor my Father, and ye dishonor me. I seek not mine honor: but there is one that seeketh it, and judgeth it. Verily, verily, I say unto you, If any man keep my word, he shall never see death. Then said the Jews unto him, Now we know that thou hast the devil. Abraham died, and the prophets, and thou sayest, If any man keep my word, he shall not taste death for ever. Art thou more than our father Abraham, which died? and the prophets died. What do you make of yourself? Jesus answered, "If I honor myself, my honor is nothing. But it is my Father that honoureth me, whom ye say is your God: and ye know him not, but I know him. And if I should say that I know him not, I should be a liar, as ye are. But I know him, and keep his word. Abraham, your father, was glad to see my day, and he saw it and rejoiced. Then said the Jews unto him, Thou art not yet fifty years old, and hast seen Abraham? JEsus said to them: Verily, verily, I say unto you, Before Abraham was, I am. Then they picked up stones to throw at him. But JEsus hid himself, and went out into the temple, passing through the midst of them.

This gospel teaches how the more they are taught and gently provoked, the more foolish they become. For Christ here kindly demands of them the reason why they do not believe, because they cannot reprove either his life or his teaching. The life is innocent; for he defies and says, "Who among you can accuse me of sin?" The doctrine also; for he saith, "So

I tell you the truth" 2c. So he does as he teaches.

(2) And every preacher shall prove the two things: first, an innocent life, that he may defy, and that no man may have cause to blaspheme the doctrine; and secondly, blameless doctrine, that he may deceive none that follow him; and so be right on both sides, with the good life, against the

568 L . ii, 143-145. On Sunday Judica. W. n, 77K-779. 569

Enemies who look at life rather than doctrine and despise doctrine for the sake of life; with doctrine with friends who look at doctrine rather than life and also bear life for the sake of doctrine.

(3) For this is true, that there is no life so good as to be without sin in the sight of God. Therefore, it is enough that he be blameless before men. But the teaching must be so good and pure that it stands not only before men, but also before God. Therefore every pious preacher may well say, "Who among you can reprove me? Among you, I say, who are men; but before God I am a sinner. Moses also did this, Deut. 16:15, when he boasted that he had never taken anything nor done anything wrong; Samuel also, 1 Sam. 12:3, and Jeremiah and Ezekiel, who boasted of their innocence before the people, to shut the mouths of the blasphemers. But Christ does not speak of doctrine in this way, saying not, "Who among you can reprove my doctrine?" but, "If I tell you the truth," for one must be sure that the doctrine is right and true in the sight of God, taking no account of how it is held by men.

4 Therefore the Jews have no cause for their unbelief, except that they are not the children of God; therefore he also passes judgment on them, saying, "He who is of God hears the word of God; therefore you do not hear, for you are not of God," which is nothing else, but you are of the devil.

The Jews could not stand this, because they wanted to be God's children and people; therefore they rage and desecrate both his life and teaching: the teaching, when they say: "You have the devil", that is, you speak from the devil and your teaching is the devil's lie; the life, when they say: "You are a Samaritan"; that is worse with the Jews than all other vices. So Christ teaches us here how we and his word must fare: both life and doctrine must be condemned and defiled, and that by the noblest, cleverest and greatest on earth. The evil trees are known by their fruit, how they are so bitter, poisonous, impatient, wicked and mad under good appearances.

are to be condemned and judged if one meets them right and rejects their thing with God's word.

What does Christ do here? He leaves life in disgrace, keeps silent and suffers that they call him a Samaritan; but he defends the doctrine. For the doctrine is not ours, but God's; he shall suffer nothing, patience ceases; but I shall give all that I have, and suffer all that they do, that the glory of God and his word suffer not. For my going down does not do much harm, but if I let God's word go down and remain silent, I do harm to God and to all the world. Though I cannot bind their mouths, nor hinder their blasphemies, yet shall I not hold my peace, nor let them be justified, as I do over my good life, that they may be justified; though they wrong me, yet it remaineth right in the sight of God. So Christ apologizes here and says: "I have no devil", that is, my teaching is not the devil's lies; "but I honor my Father", that is, I preach in my teaching the grace of God, through which he is to be praised, loved and honored by the faithful. For an evangelical preaching ministry is nothing but an honor to GOD, Ps. 19, 2: "The heavens declare GOD's glory" 2c. "But you do me dishonor," that is, you call me a devil's liar, who dishonors and disgraces God.

(7) Why does he not say thus? I honor my Father, and ye dishonor him; but saith, Ye dishonor me"? By this he secretly shows that the Father's honor and his honor are the same and one thing, as he is One God with the Father; but besides this, if our preaching ministry, which glorifies God, is to be honored justly, it must suffer disgrace. Let us do the same against our rulers and priests: if they attack our life, let us suffer it and do love for hate, good for evil; but if they attack the doctrine, then God's honor is attacked, then let love and patience come to an end and not be silent, but also say: I honor my Father, then you dishonor me; but I do not ask that you dishonor me, for I do not seek my honor either. But beware nevertheless, there is one that seeketh it, and judgeth it; that is, the Father shall judge it of you.

570 D . 11, 145-148. On Sunday Judica. W. xi, 77S-7W. 571

and judge you and not let you go unpunished. Not only does he seek his honor, but also mine, because I seek his honor, as he says 1 Sam. 2:30: "They that honor me shall be honored." And this is our comfort, that we may rejoice: though all the world dishonors and disgraces us, we are sure that God demands our honor, and therefore will punish, judge and avenge; he who could only believe and endure it, he will surely come.

Verily, verily, I say unto you, if any man keep my word, he shall not see death for ever.

(8) Then he is even corrupt in that he not only defends his doctrine rightly and well, which they gave to the devil, but also ascribes such power that it is a mighty empress over the devil, death and sin, to give and preserve eternal life. See how divine wisdom and human reason collide. How can a man understand that a bodily, oral word should redeem from death eternally? But let blindness depart, we want to act the beautiful saying. He does not speak here of the word of the law, but of the gospel, which is a speech of Christ, who died for our sins 2c. For God could not have distributed Christ to the world in any other way; He had to put Him into words, and thus spread Him out and present Him to everyone; otherwise Christ would have remained for Himself alone and unknown to us; thus He would have died for Himself alone. But because the word presents Christ to us, it presents him to us who overcame death, sin and the devil. Therefore whoever grasps and holds it grasps and holds Christ, and so through the word he has eternal release from death. For this reason it is a word of life, and is true whoever keeps it, that he will not see death forever.

(9) And from this it may well be understood what he means by "keeping," that it is not said of keeping, as one keeps the law with works; for such a word of Christ must be kept in the heart with faith, and not with the fist or with works; as the Jews here understand it, and rage horribly against Christ, that Abraham and the prophets died, knowing nothing that

There is "to hold", "to die" or "to live". And it is not for nothing that it is called "to hold"; for it is a matter of struggling and fighting when sin bites, death presses, hell penetrates; then it is called to hold fast to the word and not to let oneself be divided from it. Now therefore, as Christ answered the Jews, praising his doctrine, saying, Ye say that my word is of the devil, and would press it into hell; I say again, that it hath divine power in it, and exalt it above all heavens and creatures.

(10) How is it then that death is not seen nor tasted, when Abraham and all the prophets died, who had the word of God, as the Jews say? Here we must pay attention to the words of Christ, who makes a distinction that death is a different thing than seeing or tasting death. We must all go to death and die there; but a Christian does not taste or see death, that is, he does not feel it, is not so frightened by it, and goes into it gently and quietly, as if he were asleep and yet did not die. But an ungodly man feels it, and is eternally terrified of it. So that one may taste death, may well mean the power and might, or bitterness of death, yes, it is eternal death and hell. This difference is made by the word of God. A Christian has it and holds to it in death; therefore he does not see death, but life and Christ in the Word; therefore he does not feel death. But the wicked does not have the word, therefore he does not see life, but only death; so he must also feel it, which is bitter and eternal death.

(11) Christ means that whoever clings to his word will not feel or see death in the midst of death, as he also says John 11:25: "He who believes in me lives, though he die, for I am the life," 2c.; that is, he does not feel death. Now we see what a great thing it is for a Christian who is already eternally redeemed from death and may never die. For his death or dying looks outwardly like the death of the wicked, but inwardly there is such a difference as between heaven and earth. For the Christian sleeps in death and thereby enters into life, but the

572 L . ii, 148-iso. On the Sunday of Judica. W. xi, 782-785. 573

The wicked depart from life and feel death forever; for we see how some tremble, doubt and despair, and become foolish and mad in the anguish of death. That is why death is called a sleep in the Scriptures. For just as he who falls asleep does not know what will happen to him, and when he wakes up in the morning he comes unawares; so we shall rise suddenly at the last day, not knowing how we came to death and through death.

012 Let us also take another example. When the children of Israel went out of Egypt and came to the Red Sea, they were free and felt no death, but only life; but when Pharaoh the king came behind them with all his might, they were in the midst of death, there was no life before their eyes. For before them they had the sea, through which they could not pass, behind them king Pharaoh, on both sides high mountains, and they were caught in death everywhere and decided that they also said to Moses, Ex 14:11: "Were there not graves enough in Egypt" 2c., so they had even considered themselves out of life. Then Moses came and brought God's word, which comforted them in the midst of death and kept them alive, saying v. 13: "Stand still and do not fear, for you shall see what great victory God will give you, that you shall never see these Egyptians again." They clung to this word and held fast; thereby life was seen in death, because they believed the word that it would so come to pass, and thereupon they went into the midst of the Red Sea, which stood on either side as two walls. And it came to pass that there was life and safety in the sea, where before there was death and danger. For they would never have been so bold as to go into the sea if it had been divided a hundred times, unless God's word had been there to comfort them and promise them life. Thus man overcomes death through the word of life, if he clings to it and believes, and thus goes to his death.

(13) So also Christ says here against the Jews, that Abraham and the prophets are still alive, and never died, but have life in the midst of death; but they lie, and

sleep in death. "For Abraham," saith he, "hath seen my day, and hath rejoiced." So also the prophets have seen him. Where and when did he see him? Not with bodily eyes, as the Jews understand it, but with the face of faith in his heart, that is, he recognized Christ when it was said to him Gen. 22:18: "Through your seed shall all the Gentiles be blessed." Then he saw and understood that Christ, born of his seed through a pure virgin (so that he would not be cursed with Adam's children, but remain blessed), should suffer for all the world, and preach the same, and thus shower blessings on all the world 2c. This is also the day of Christ, that is, the time of the gospel, which is the light of that day shining from Christ as from the Sun of righteousness, shining and shining into all the world, which is a spiritual day, but going out in the bodily time of Christ, as Abraham saw. But the Jews did not understand any of this before their carnal mind, therefore they reproached him as a liar.

(14) Therefore Christ continues, and sets forth the reason and cause why his word, and not another's, gives life, saying, "It is because he was before Abraham, that is, that he is the true and only God. For if the person who sacrificed himself for us were not God, it would not help or count for anything in the sight of God that he was born of a virgin and died a thousand deaths. But this brings blessing and victory over all sin and death, that the seed of Abraham is also true God, who gives himself for us. That is why Christ does not speak here of his human nature, which was seen and felt; for then it could well be grasped that he was not fifty years old, and had not been before Abraham. But with which nature he was before Abraham so long before, he was also before all creatures and before the whole world. Even though he was a man before Abraham according to his spiritual nature, that is, in the word and knowledge of faith he was in the saints, for they all knew and believed that Christ, God and man, should suffer for us; as Heb. 13:8 says: "Christ yesterday and today, and forever-".

574 D.U. 1SV-15S. A Sermon on the Contemplation of the Holy Passion of Christ. W. XI, 788,786. 575

and in the Revelation of John Cap. 13, 8: "The Lamb of God, which was slain from the foundation of the world. But here he speaks of the divine essence most of all.

(15) But here reason is atrocious, and wants to become mad that man should be God; it cannot rhyme this together. And this is the article in which the Jews are still fighting today and cannot stop throwing stones and blaspheming. But Christ again does not cease to hide from them and to go out of their temple, so that they may neither see him nor find him.

in the Scriptures, in which they act daily. And this story is not a little frightening to all who are presumptuous in the Scriptures and do not walk humbly. For it is still the case today that many read and study the Scriptures, but they cannot find Christ; he has hidden himself and gone to the temple. And how many are those who say with their mouths that God is man, and yet are without spirit in their hearts, who will prove at the time of the meeting that they have never meant it seriously. Let that be enough of it.

On Palm Day.

Matth. 21, 1-9.

Now when they were come near Jerusalem to Bethphage, unto the mount of Olives, Jesus sent two of his disciples, and said unto them: Go into the place which is before you, and soon ye shall find an ass tied, and a colt with her; loose her, and bring her unto me. And if any man say any thing unto you, say, The LORD hath need of her; and he will soon let her go unto you. Now all these things came to pass, that it might be fulfilled which was spoken by the prophet, saying, Tell the daughter of Zion, Behold, thy King cometh unto thee meekly, riding upon an ass, and upon a colt of the palatable ass. The disciples went and did as Jesus commanded them, and brought the ass and the colt, and laid their garments thereon, and set him thereon. But many of the people spread the garments on the road; the others cut branches from the trees and scattered them on the road. And the people that went before and followed cried out, saying, Hosanna to the Son of David: blessed be he that cometh in the name of the LORD, Hosanna in the highest.

You will find this Gospel with its postilla on the first Sunday in Advent. For the rest, we will talk a little about the Passion and the Sacrament, as befits this week.

A Sermon from the contemplation of the Holy Passion of Christ.*)

I.

(1) First, some consider the suffering of Christ as being angry with the Jews.

*This sermon was published from 1519 to 1524 in many individual printings, and is probably one of Luther's most frequently published writings. Cf. Erl. A. 11, 151 ff. D. Red.

They sing and reproach poor Judas, and so leave it enough; just as they are accustomed to reproach other people, and condemn and promise their adversaries. This would not be called Christ's suffering, but Judas' and the Jews' wickedness.

2. on the other hand, some have indicated man-

576 L. 11, 155-157. A sermon on the contemplation of the holy passion of Christ. W. XI, 786-789. 577

The benefit and fruit that come from the contemplation of Christ's suffering. In addition, there is a saying, attributed to Alberto, that it is better to reflect on Christ's suffering once than to fast for a whole year or to pray a Psalter every day 2c. They follow this blindly, and run counter to the true fruit of Christ's suffering, because they seek their own in it. That is why they carry themselves with little images and books, letters and crosses, and some go so far away that they think they can protect themselves from water, iron, fire and all kinds of dangers, and so Christ's suffering should work an affliction in them contrary to his nature.

Thirdly, they have compassion on Christ, lamenting and weeping for him as an innocent man; just as the women who followed Christ from Jerusalem and were punished by him should weep for themselves and their children. They are of this kind, who in the midst of the Passion run far away, and from the departure of Christ at Bethany, and from the Virgin Mary, bring in much pain, and get no further. That is why the Passion is delayed for so many hours, God knows whether it is meant more for sleeping or for waking. Those who have taught how great the fruit of the holy mass is also belong to this group, and according to their simplicity they consider it enough where they hear the mass; where we are led by some teachers' sayings that the mass is opere operati, non opere operantis, pleasant in itself, even without our merit and dignity, just as if that were enough; although the mass is not instituted for its own worthiness, but to dignify us, especially for the sake of the suffering of Christ. For where this is not done, the mass is made a bodily unfruitful work, however good it may be in itself. For what does it help you that God is God, if he is not a God to you? What is the use of food and drink being healthy and good in themselves, if it is not healthy for you, and it is to be feared that one does not make it better with many masses, if one does not seek the right fruit in it?

(4) Fourth, those who rightly consider the suffering of Christ, who look upon him as having a heart.

They will be terrified by it, and their conscience will sink into despair. The fright should come from the fact that you see the severe anger and unwavering seriousness of God over sin and sinners, that he did not want to give sinners to his most beloved Son, because he would do such a heavy penance for them, as he says through Isaiah Cap. 53, 8: "For the sin of my people I have smitten him. What will the sinner encounter when his dearest child is thus beaten? There must be an unspeakable, unmistakable seriousness, which such a great intemperate person goes towards, and suffers and dies for; and if you consider quite deeply that God's Son, the eternal Wisdom of the Father, suffers Himself, you will well be frightened, and the more the more deeply.

(5) Fifthly, that thou shouldest imagine and not doubt that thou art he that thus martyreth Christ: for thy sins have surely been done. So St. Peter beat and frightened Apost. 2:36, 37, struck the Jews like a thunderclap, saying to them all together, "You have crucified him," so that three thousand were terrified and trembling the same day, saying to the apostles, "Brothers, what shall we do? Therefore, when you see Christ's nails piercing through his hands, believe for certain that they are your works. If you see his crown of thorns, believe that they are your evil thoughts 2c.

6th Now, behold, where Christ is pricked with one thorn, thou shalt surely be pricked with more than an hundred thousand; yea, thou shalt be pricked with them for ever and ever more grievously. Wherever a nail pierces Christ's hands and feet, you should suffer such nails and even worse nails forever, as will happen to those who let Christ's suffering be lost to them. For this serious mirror, Christ, will not lie nor scold; what he displays must therefore be exuberant.

7th To the seventh, St. Bernard took such a fright from it that he spoke: I thought I was safe, knowing nothing of the eternal judgment that had passed over me in heaven, until I saw that the only Son of God had mercy on me, came forth and surrendered to the same judgment for me. Awe, it is no longer possible for me to play and be safe.

578 D. 11, 187-189. A sermon on the contemplation of the holy passion of Christ. W. XI, 789-792. 579

when there is such earnestness behind. So he commanded the women Luc. 23, 28: "Do not weep over me, but over yourselves and over your children"; and says v. 31: "For if you do this to the green wood, what will become of the dry? As if he should say, From my torture learn what you deserve and how you should fare. For here it is true that a small bitch (little dog) is beaten to frighten the big dog. So the prophet also said, "All the families of the earth shall complain against him"; not that they should complain against him, but that they should complain against him. So also the Apost. 2:37, as said above, that they said to the apostles, "O brethren, what shall we do?" Item, thus sings the church: I will diligently remember, and so my soul will languish within me.

Eighth, in this point one must be very careful, for the benefit of Christ's suffering is almost that man should come to his own knowledge, and be frightened and crushed before himself. And where man does not come to this, the suffering of Christ has not yet been of any real use to him. For the natural work of Christ's suffering is to conform Himself to men, so that just as Christ was miserably martyred in body and soul for our sins, so we too must be martyred after Him in conscience for our sins. Here, too, it is not a matter of many words, but of deep thought and respect for sins. Take a similitude: If an evildoer were judged for having strangled a prince's or king's child, and you were safe, and sang and played as if you were quite innocent, until you were terribly attacked and overcome, you would have been able to do this to the evildoer; behold, here the world would become too narrow for you, especially if your conscience also fell away. So you should be much more afraid when you consider Christ's suffering. For the evildoers, the Jews, even though God has now judged and cast them out, they were still servants of your sin, and you are truly the one who, through his sin, God strangled and crucified His Son, as has been said.

(9) Ninth, if anyone feels himself so hard and barren that Christ's suffering does not so terrify him and lead him into knowledge, let him fear. For there is nothing else; you must be conformed to the image and suffering of Christ, whether in life or in hell; least of all, when you die, you must fall into fright, and tremble, and quake, and feel everything that Christ suffers on the cross. Now it is cruel to wait at the deathbed of Christ; therefore you should ask God to soften your heart and let you fruitfully experience Christ's suffering. For even though it is not possible for Christ's suffering to be thoroughly considered by ourselves, let God put it into our hearts. Nor is this contemplation, nor any other teaching, given to you for this reason, that you should fall freshly from yourself to accomplish the same, but first seek and desire God's grace, that you may accomplish it by His grace and not by yourself. For this is the reason why those who are described above do not do right by Christ's suffering, for they do not call upon God for it, but invent their own way of doing it out of their own ability, dealing with it in an entirely human and unfruitful way.

(10) To the tenth, whoever therefore considers God's suffering for a day, an hour, even a quarter of an hour, of the same we will freely say that it is better than if he fasts for a whole year, prays a Psalter every day, or even hears a hundred masses. For this concern changes man essentially and completely, just as baptism in turn gives birth anew. Here the suffering of Christ works its right, naturally noble work, strangles the old Adam, drives away all pleasure, joy and confidence that one may have from creatures; just as Christ was abandoned by all, also by God.

Eleventh, because such a work is not in our hands, it happens that we sometimes ask for it and yet do not obtain it at that hour; nevertheless, one should not despair or desist. Sometimes it happens that we do not ask for it, as God knows and wills, because it wants to be free and uncaptured: then man is grieved in his conscience and displeases himself in his life, and may well be that he has nothing to do with it.

580 L. ii, 1S9-162. a sermon on the contemplation of the holy passion of Christ. W.xi, 792-795. 581

knows that Christ's suffering works in him, which he perhaps does not remember, just as others almost remember Christ's suffering and yet do not come to their own knowledge of it. With those the suffering of Christ is secret and real, with these it is apparent and deceitful; and according to God the tide is often turned, so that those do not remember the suffering who remember it, and those hear the mass who do not hear it, and those do not hear who hear it.

II.

Twelfthly, so far we have been in the week of martyrdom, and we have rightly celebrated the Holy Friday: now we come to the Easter Day and the resurrection of Christ. When a man has thus become aware of his sins and is completely frightened within himself, care must be taken that the sins do not remain in the conscience, as this would certainly lead to despair; but just as they have flowed out of Christ and have been recognized, so they must be poured out on him again and the conscience made free. Therefore see to it that you do not do as the perverse men do, who bite and devour themselves with their sins in the heart, and strive that they may run hither and thither by good works or satisfaction, or even work themselves out with indulgences and be rid of sin; which is impossible, and unfortunately such false confidence of satisfaction and pilgrimages is widely broken down.

13. thirteenth, but then you cast your sin from you on Christ, if you firmly believe that his wounds and sufferings are your sin, that he bears it and pays for it, as Isaiah Cap. 53, 6. says: "God has laid all our sin on him"; and St. Peter 1 Ep. 2, 24. Peter 1 Ep. 2, 24: "He bore our sin in His body, on the wood" of the cross; St. Paul 2 Cor. 5, 21: "God made Him to be sin for us, that we might be justified through Him." You must rely on these and similar sayings with all your might, even more so, the harder your conscience tortures you. For if you do not do this, but fail to satisfy yourself through your repentance and satisfaction, you will never come to rest, and in the end you will have to despair. For our sin, if we can bear it in

If we act according to our conscience and let them remain with us, if we look at them in our hearts, they are much too strong for us and live forever. But when we see that they lie on Christ and that he overcomes them through his resurrection, and we believe this sincerely, then they are dead and come to nothing. For they could not remain on Christ, they were swallowed up by his resurrection, and now you see no wounds, no pain in him, that is, no evidence of sin. So St. Paul says in Romans 4:25 that Christ died for our sins and rose again for our righteousness, that is, in his suffering he made our sins known and thus strangled them; but by his resurrection he makes us righteous and free from all sins, if we believe otherwise.

Fourteenth, if you do not want to believe, you should ask God for it, as said before. For this point is also free in God's hand alone, and will also be given in a moment, sometimes publicly, sometimes secretly, as is said of the point of suffering.

(15) And may provoke thee, first, not to look more upon the suffering of Christ, for that hath done his work, and hath terrified thee: but to penetrate and look upon his kind heart, how full of love it is toward thee, which constraineth him to bear thy conscience and thy sin so hardly. So your heart will be sweet toward him, and the confidence of your faith will be strengthened. Then go on through Christ's heart to God's heart, and see that Christ could not have shown love to you if God had not wanted to have it in eternal love, to which Christ is obedient with his love for you; there you will find the divine good Father's heart and, as Christ says, thus drawn to the Father through Christ; then you will understand Christ's saying, John 3:16: "God so loved the world that he gave his one and only Son" 2c. This means that God is rightly known when He is not grasped by force or wisdom, which are frightening, but by goodness and love; then faith and confidence can exist and man is truly born anew in God.

16. to the fifteenth, so if your heart

Z82 L. ii, 162-166. Sermon on Confession and the Sacrament. W. xi, 795-7S8. - 583

If you have been confirmed in Christ, and have now become hostile to sins out of love and not out of fear of punishment, then let the suffering of Christ also be an example of your whole life, and now consider it in a different way. For until now we have thought of it as a sacrament that works in us and we suffer; now we think of it also as a host, namely: if a day of sorrow or a disease weighs you down, think how small it is compared to the crown of thorns and nails of Christ. If you have to do or refrain from doing what disgusts you, think how Christ is bound and led captive to and fro. If hope offends you, see how your Lord is mocked and despised with the executioners. If unchastity and lust offend you, think how bitterly Christ's tender flesh is scourged, pierced and pierced. If hatred and envy offend thee, or if thou seekest vengeance: remember how Christ pleaded with many tears and cries for thee and for all his enemies, who would have smelled himself cheaper. If affliction or any other adversity, bodily or spiritual, distresses you, strengthen your heart and say, "Why should I not also suffer a little affliction, if my Lord sweats blood in the garden from fear and affliction? A lazy, shameful servant would be that, who on the bed

when his master has to fight in mortal danger.

(17) Behold, therefore, against all vice and unrighteousness there is strength and refreshment in Christ. And this is rightly considered Christ's suffering, these are the fruits of his suffering, and whoever practices this does better than to hear all the Passion or to read all the mass. This is also what true Christians are called, who thus draw Christ's life and name into their lives, as St. Paul says Gal. 5:24: "Those who belong to Christ have crucified their flesh with all its desires with Christ." For Christ's suffering must be acted upon, not with words and appearances, but with life and truly. Thus St. Paul exhorts us to the Hebrews, 12:3: "Remember him that suffered such opposition of evil men, that ye may be strengthened, and not be weary in your mind"; and St. Peter, 1 Ep. 4:1: "As Christ hath suffered in his body, so prepare yourselves and strengthen yourselves with such thoughts." But this consideration has come out of the way and become strange, of which yet the epistles of St. Paul and Peter are full. We have turned the essence into a semblance, and painted the passion of Christ alone on the letters and on the walls.

Sermon of Confession and the Sacrament.*)

I.

(1) Although I have often preached and written about the sacrament and confession, yet because the time comes again yearly, which is ordained to be dealt with for the sake of those who want to take the sacrament, we must also repeat the same in the summary and speak of it again.

2. on the first I have often enough said how Christians are not bound to take the sacrament just on this feast, but

*This sermon appeared in many individual printings in 1524. Cf. Erl. A. 11, 164 ff. D. Red.

They have the right and the power to go whenever they want, for God has ordained the priesthood that the priests of the people should wait and attend to the Word of God and the sacraments every day. Therefore, it is unchristian to force people to take the sacrament at this time, in the case of mortal sin, as has been done in the past and is still done in many places. For the sacrament does not want and cannot suffer anyone to be urged and compelled, but seeks nothing else than a hungry soul that drives itself and is glad to be able to come to it.

584 2. 11, 166-168. Sermon on Confession and the Sacrament. W. xi, 793-801. 585

it is not, which must be driven to it by the people.

For this reason the devil has ruled with full power and authority through the pope, whom he has driven to drive and force the whole world to the sacrament; to this also everyone has run as swine for the sake of the commandment. So that the Sacrament has been so greatly dishonored and disgraced, and the world has become so full of sin, that it is to be pitied. Knowing then these things, let us not be taken in by any commandment, but let us keep the liberty which we have from Christ. I say this for the sake of those who do not wish to go to the sacrament except at this time, and do so only for the sake of custom and common usage. Although there is no harm in going to this Easter feast, if the conscience is not bound to the time, but is free and able to take the sacrament.

(4) On the other hand, we must also speak of confession in the same way. First of all, it should be known that there are three kinds of confession in Scripture. The first is before God, of which the prophet David says Ps. 32:5: "My sin have I confessed unto thee, and my iniquity have I not hid. I have said, I will confess my iniquity before God against me; and thou hast taken away the iniquity of my sin." Soon before, in v. 3, he says, "Once I wanted to keep silent, but I fainted, as in the heat of the summer," that is, no one can stand before God unless he brings this confession with him; as the 130th Psalm, v. 4. says: "With thee there is mercy, that thou mayest be feared," that is, whoever wants to act before thee must act in such a way that such a confession comes from the heart, which thus says: "Lord, if thou art not merciful, it is lost, however pious I may be. All the saints must confess this, as it says in the previous Psalm, v. 6: "For this same sin all the saints will pray before you. So this confession teaches us that we are all equal boys and sinners, and as it is said: If one is pious, we are all pious. If anyone has special grace, let him thank God for it and not boast about himself. If anyone has fallen into sin, it is his blood and flesh, and if no one has fallen into sin, it is his blood and flesh.

fallen deeply, another who is now standing can also fall even more deeply. Therefore, as much as is ours, there is no difference among us, but God's grace alone separates us.

This confession is so highly necessary that it should not linger for a moment, but should be the whole life of a Christian, so that he may praise God's grace without ceasing, and make his life holy before God's eyes. Otherwise, as soon as I raise a good work or a good life, His judgment does not remain outside, which no one suffers; for no one can stand before it. Therefore, this confession must be made in such a way that you condemn yourself as being worthy of death and hellish fire; in this way you will know that God cannot judge you nor condemn you, but must be merciful to you. But we are not talking about this confession here.

(6) But the other is against the neighbor, and is confession of love, as the first is of faith; of which it is written in the epistle of Jacob, Cap. 5:16: "Confess thou thy sins one to another." This is such a confession, that if one has done wrong to his neighbor, he should confess before him, as Christ says Matt. 5:23, 24, 25: "If thou offer thy gift upon the altar, and there think that thy brother hath aught against thee, leave thy gift there before the altar, and first go and be reconciled to thy brother, and then come and offer thy gift. And be ready for your adversary soon, while you are still on the way with him" 2c. Here he demands from both sides that the one who has offended the other ask for forgiveness, and the one who is asked forgive the other. This confession is also necessary and commanded, like the previous one; for God does not want to be merciful to anyone, nor to forgive sin, but to forgive his neighbor as well. Thus faith cannot be righteous, but it must bear this fruit, that it forgives its neighbor and asks for forgiveness; otherwise man may not come before God. If this fruit is not there, then faith and the first confession are not righteous either.

7 The third is that which the pope has commanded, which is done secretly in the ears of the priests. This is not commanded by God, but the pope has forced the people to do it, and there-

586 m. 168-170. Sermon on Confession and the Sacrament. W. xi, 8vi-8oi. 587

besides so much form and distinction of sins, that no one can make it difficult; so that the consciences are driven and tormented, that it is lamentation and distress. But of this we say thus: God does not compel you to confess by faith toward Him or by love toward your neighbor, if you do not want to be saved or to have His grace; neither does He like you to go, and yet do it unwillingly and with unwillingness: but wants you to do it of yourself, with love and desire, from your heart. So he does not force you to make a secret confession to the priest, if you do not want to do it yourself and desire absolution. The pope did not pay attention to this, but proceeded as if it belonged to the secular regiment, since one must act with compulsion, did not ask whether one did it gladly or unwillingly; but straightway commanded that whoever did not confess in time should not be buried in the churchyard. But God does not ask whether you do it or not, if it is not done with pleasure. Therefore, if you do not like to do it, it is better to let it stand. For no one can come to God unless he comes with pleasure and free will, so no one can drive you there. If you do it for the sake of the commandment, so that you may be obedient to the pope, you do wrong. It is still going on in the world, that everyone runs to it only because it is commanded; therefore this time is rightly called the week of torture, that in it the consciences are tortured and tormented, that it is a lamentation, with harm and destruction of souls, and Christ himself is tortured much more shamefully than when he hung on the cross. Therefore, let us lift up our hands and thank God that He has given us such light. For even though we do not bear much fruit and improve ourselves, we still have a right mind. So it is much better to stay away from confession and the sacrament than to go to them unwillingly, so that our consciences remain unburdened.

8 So now we say of secret confession that no one is forced to do it;

*) (f g)

But still it is advisable and good, for the sake of this cause. For wherever and however often you can hear God's word, you should not despise it, but accept it with heartfelt eagerness. Now God has let His word go out through the whole world so that it fills every corner, so that wherever you go you will find God's word everywhere. Now when I preach the forgiveness of sins, I preach the right gospel. For the summa of the gospel is this: Whoever believes in Christ shall have his sins forgiven. Thus, a Christian preacher can never open his mouth; he must pronounce absolution. So the priest does above the altar when he says: Pax vobis, peace be with you; that is, I proclaim to you from God that you have peace and forgiveness of sins through Christ; that is also the gospel and the absolution. So also the words, so that he makes the sacrament: This is my body, which is given for you; this is my blood, which is poured out for you for the forgiveness of sins 2c. If therefore I should say, I will not confess, because I have the word in the sacrament; I should do as if someone said, I will not hear a sermon either; let the gospel resound and ring without ceasing through the mouths of all Christians. Therefore, wherever and whenever you can hear it, accept it with joy, lift up your hands and thank God that you can hear it everywhere.

(9) Therefore, when thou goest to confession in secret, thou shalt not take so much heed to thy confession as to the priest's word; and thus divide it. One is that which thou sayest; the other is that which he saith that heareth thee. That which thou doest thou shalt not think much of, but take heed to that which he saith unto thee, that he preacheth unto thee the forgiveness of sins in God's stead. Here it is the same, that he is a priest and in the office to preach, or otherwise a Christian: the word, which he speaks, is not his, but God's word; and God also holds about it as firmly as if he himself spoke. So he has put his holy word in every corner. Because we find it everywhere, we should receive it with great thanksgiving and not turn to the wind.

10. for in confession you also have this

588 L. ii, 170-173. Sermon on Confession and the Sacrament. W. xi, 804-8v6. 589

Advantage, as in the sacrament, that the word is placed on your person alone. For in the sermon it flies into the congregation, and even though it strikes you, you are not so sure of it; but here it can strike no one but you alone. But shouldn't you be heartily glad if you knew a place where God wanted to speak to you Himself? Yes, if we wanted to hear an angel speak, we would probably run to the end of the world. But are we not great, wretched and ungrateful people, who do not hear what is said to us? The Scriptures testify that God speaks through us, and that it is as valid as if He spoke personally with His mouth; as when Christ says Matth. 18, 20: "Where two or three are gathered together in My name, there am I in the midst of them"; item Joh. 20, 23: "Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained." God Himself gives absolution, just as He baptizes the child. And you want to say that confession is not necessary? For even though you hear it in the sacrament, you should not reject it, especially because, as has been said, it concerns you alone.

You also have the advantage that you can tell all your faults in confession and get advice about them. And if there were no other reason, and God did not speak there Himself, I would still not like to do without it for the sake of this piece, so that I can open up to my brother here and complain about what is wrong with me. For it is a miserable thing when the conscience is weighed down and lies in anguish, and knows neither counsel nor comfort. Therefore it is a noble and comforting work that two come together and one gives counsel, help and comfort to the other, and it is done in a fine brotherly and loving way: one discovers his illness, and the other heals his wounds. Therefore I would not do without it for the good of all the world. Although it should not be commanded, lest one make a conscience of it, as if one had to confess before going to the sacrament; yet one should never despise it, you cannot hear God's word too much, nor form it so deeply in the heart, it is still much better.

(12) Therefore I have said that the two, confession and absolution, which thou hearest, should be separated, that thou shouldest have the greatest regard for absolution, and not go to confession for the sake of the commandment, nor because thou wouldest do a good work by thy confession, and as if sins should be forgiven thee for its sake; but only because thou hearest the word of God and receivest comfort therefrom. Then reach out your ears, and let it come to you, as God speaks through man, and forgives your sin; to this then belongs faith. Our confession has hitherto been: when people were absolved, so many works were laid upon them, that they should do enough for sin; this should be called absolved, so that it is first bound. Sin is to be all gone through absolution; so they first impose on them to do enough for it, and thus force people from faith and absolution to their works. So they should have taught: Behold, the word that I say unto thee in God's stead, thou must take with a right faith. If thou canst not have faith, let thy confession stand; but not so that thou shouldest not go, if thy faith were too weak, and there ask for comfort and strength. If thou canst not believe, complain also to thy brother to whom thou wilt confess, saying, I feel well that I need confession and absolution, but find myself too cold and weak in faith for it. For to whom will you confess your affliction but to your God? But where can you find him but in your brother? he can strengthen and help you with words. That is rightly confessed, and God would that the whole world were only so far broken that everyone confessed that he could not believe!

(13) Let this be said of confession, that it should be all free, that is, that one should come to confession without being impelled by oneself. But what should one confess? Our preachers have given us many examples of the five senses, seven deadly sins, ten commandments, etc., to confuse our consciences. But this is how it should be, that you feel beforehand what weighs you down, and the sins that bite you the most and thereby weigh down your conscience.

590 n-173-175. sermon on confession and the sacrament. W. xi, eos-Ms. 591

You shall present them to your brother and confess them. Therefore you must not search long and search for all sins; only take before you those that occur to you and say, "Thus I am infirm and fallen, so I desire comfort and good counsel. For confession shall be brief. And if something comes to your mind that you have forgotten, you should not let it go astray; for you did not do it as if it were a good work and as if you had to do it, but so that you might be strengthened by absolution. Therefore, one should not worry about it, even though the sins are forgotten; if they are forgotten, they are still forgiven; for God does not look at how well you have confessed, but at His word and how you believe in it. Nor is absolution to the effect that some sins should be forgiven and some not; but it is a free sermon proclaiming to you that God is gracious to you. But if God is merciful to you, then all sins must be forgiven. Therefore, keep only to absolution and not to your confession; if you have forgotten something or not, let it go: as much as you believe, so much is forgiven you. Thus one must always defy sin and an evil conscience at the word of God.

II. the other part.

Fourteenthly, we must speak further of the holy sacrament. Before we said that no one should be forced to take it for a certain time *, but should be left free; about this we still have to speak of both forms. So I said before that we should not henceforth give one form; whoever wants to have the Sacrament, let him go and get it. For we have now preached and practiced it long enough that it is not to be supposed that there is anyone who has not been able to understand it; but if anyone is still too coarse, or wants to be so weak that he cannot grasp it, we let him go, it is just as well that he stay away from it. If anyone should hear God's word for so long and let himself be taken in hand

*) (f g) **) (f g)

and yet always say, I do not understand: that would not be a good sign; for it is not possible that you should hear it so long and yet not be enlightened. Because you remain blind, it is better that the sacrament not be given to you. If you cannot grasp the Word, which is bright, clear and certain, do not grasp the Sacrament either. The sacrament would be nothing if the word were not. So then it has gone out into the world through and through, so that even those who are against it know it. But because they are not weak, but hardened and hardened, and set their minds against it, and yet hear that we prove our doctrine so clearly with the Scriptures, that they can neither answer nor oppose it, but remain with their Roman church, wanting to force us to follow them; therefore it is no longer valid to yield or suffer, because they want to defy us, and have a right to what they teach and do; so we want to take both forms, precisely because they want to resist us. Therefore, there is no more anger to be seen in these people. But if there were a place where the gospel was not heard, it would be just and Christian to make oneself even with the weak for a time, as we did at the first, when this thing was new. Now, however, because one sets himself against it and wants to deceive it by force, it no longer applies.

(15) It is also a good thing that God thus rules and ordains that this sacrament should not be without persecution, for he has instituted it to be the watchword and sign of Christianity, so that we may be known. For if we did not have it, we could not know where and which Christians were, and where the gospel produced fruit. But when one goes to the sacrament, one sees who they are who have heard the gospel; according to this one can also judge whether they live a Christian life. So this is a mark by which we are known, so that we also confess God's name, that we are not ashamed of His word. If now the pope sees that I go to the sacrament and take both forms according to the Gospel, then the testimony is there that I want the Gospel.

592 L. ii. 175-177. sermon on confession and the sacrament. W. n, 809-812. 593

If he then begins to be angry and wants to strangle me, then it will be just as it was in the first Christianity, when the Christians also confessed God by this sign. Our bishops have forbidden both forms, against Christ's order and command. * If we now want to confess Christ, we must go and take both forms, so that it may be known that we are Christians and hold above the word of God. If we are choked about it, we shall suffer it; God will restore us to life abundantly enough. Therefore it is right that we should be persecuted for this; otherwise, if it were in honor, there would be no right confession. But so we remain in a right condition, that we have to wait for shame and disgrace, and even death, for the sake of the Lord, as it happened in the first church.

Sixteenth further, I said that it was not enough that thou shouldest go to the sacrament, but that thou shouldest be sure and know a protection for thyself, that thou mightest show cause and reason that thou doest right; that thou mightest be armed if thou wert attacked, and mightest protect thyself from the devil and the world with the word of God. Therefore you cannot go on the faith of another; for you must believe for yourself as well as I do; for you must also contend as well as I do. Therefore, above all things, you must know well the words that Christ instituted this sacrament, namely these:

On the night that Jesus was betrayed, he took the bread, gave thanks, broke it, and gave it to the disciples, saying, "Take, eat; this is my body, which is given for you; this do in remembrance of me. In like manner also he took the cup after they had supped, and gave thanks, and gave it unto them, saying, Drink ye all of it; this is the cup of the new and everlasting testament, in my blood, which is shed for you for the remission of sins: as often as ye drink it, do it in remembrance of me.

These are words that neither they nor the devil can deny; we must stand on them. And let them gloss it over as they wish.

*) (f g)

If we do this, we have God's word clearly, which says: "The bread is Christ's body, given for us, and the cup of his blood, poured out for us. This is what he tells us to do, that we may remember him; so the pope has commanded that it should not be done in this way. Yes, they say, we are laymen and err, we do not understand and cannot interpret. So we say again: It is as much ours to interpret as theirs; for we are commanded to believe in God, and to confess the faith, and to keep all the commandments of God, as they are. For we have the very God they want to have. How then shall we believe, and not know nor understand His word? Since I am commanded to believe, I must know the words that I am to believe, for how can I believe without words? For this I must also stand firm on them, and know how to protect myself with them, and refute what is thrown out against them. So you can shut them up and close their mouths: My faith must ever be as good as yours, therefore I must ever have and know the word as well as you. As if here the evangelist says: "Jesus took the cup and gave it to the disciples, saying, 'Drink from it, all of you; this is my blood of the New Testament, which is being poured out for you'" 2c. These words are ever clear enough, and is no one so gross as not to understand what is said, "Receive and drink ye all of it, which is the cup of the New Testament in my blood" 2c. Therefore we say: Except they teach us that to drink is called something else, as the whole world is called: so we hold that we should all drink of the cup. Now let it be contrary to what may be, custom or concilia; but we say that God is older and greater than all things.

18. Item, these words are also clear: "This do in remembrance of me." Here tell me, who shall remember the Lord? Is it said to the priests alone, and not to all Christians? But what is his thought but to preach of him and confess him? If we are all to remember the Lord, then it must be given to us to take both, to eat of the bread and to drink of the cup: no one can ever deny this. Therefore it does not help,

594 2 . 11, 177-180. Sermon on Confession and the Sacrament. W. xi, > 812-814. 595

that you put a lid on it and say that we should not know the words. If we are not to know, what are you doing? If you want to be a shepherd, you should be there to instruct and preach to me, and so you must confess your own shame with the lazy theidings and bite your own tongue that you may speak so brazenly against the truth.

(19) Thus you see how the words of the sacrament are to be grasped and held securely, for there is power in them all; we must all know them, understand them, and cling to them with faith, so that we can defend ourselves with them and beat back our enemies. If then thou wilt go to the sacrament, hear the words, and consider that there is the treasure, on which thou shalt stand and rely; for they shall be spoken unto thee. Matth. 26, 26. 28.: "My body is given; my blood is poured out," says Christ. To what end? That thou alone shouldest eat and drink it? No, but "for the forgiveness of sins". That is what you are concerned with; and everything else that happens and is said here is for the sole purpose of forgiving your sins. But if it is to be for the forgiveness of sins, it must also be good to overcome death. For where sin is gone, death is gone, and hell with it; where these are gone, all calamity is gone, and all blessedness must be there.

020 There is the great treasure, look up, and leave off the foolish work, that the high schools may go about and be troubled, how the body of Christ is there, and hid under such a small form; put such a miracle out of sight, and cleave unto the word, and seek to have the benefit and fruit of the sacrament, even this, that thy sins may be forgiven thee. Therefore, you must prepare yourself so that the words may strike you. This happens when you feel that your sin bites you and frightens you, that you are tempted by the flesh, the world and the devil. Here you are angry and impatient, now the avarice and worry of food 2c. is attacking you; that you have many impulses without ceasing, and sometimes also rough pieces run along, that you fall down and

the soul is wounded; then you are a poor, miserable man, afraid of death, despondent and unable to rejoice; it is time and reason enough for you to go and confess and complain of your distress to God, saying: Lord, you have instituted the sacrament of your body and blood for this purpose, and have left it for us, that we might find forgiveness of sin; so I feel that I am in need of it: I have fallen into sin and am in fear and despair, I am not bold to confess your word, I have so many and so many infirmities; therefore I come now that you may heal me, comfort me and strengthen me 2c.

(21) For this reason I have said that the sacrament should not be given to anyone who knows beforehand that this is the case for him, namely, that he should say what he lacks and then seek strength and comfort through the word and the sign. Whoever then cannot use it, let him stay away from it, and do not do as those do who torture themselves so much at this time when they go to the sacrament, and yet do not at all miss what they do. When you have taken the sacrament, go on and practice your faith. The sacrament serves this purpose, so that you can say: "I have publicly confessed that my sins are forgiven, and I have taken the public sign in my mouth; I can testify to this, just as I have publicly confessed it before the devil and all the world. Now when death and an evil conscience assail thee, thou canst stand upon it and defy the devil and sin, and so strengthen thy faith and make thy conscience glad against God, and so be improved from day to day, since otherwise thou remainest tragic and cold, and the more thou withdrawest thyself, the more clumsy thou becomest. But if you feel that you are clumsy, weak and without faith, where else will you get strength but here? If you wait until you become pure and strong, you will never get it, and the sacrament is of no use to you.

(22) This would be the proper use of the sacrament, so that consciences would not be tormented, but comforted and rejoiced. For God did not give it to be a poison and torture that one should be afraid of it;

596 n. n, 180-182. Sermon on Confession and the Sacrament. W. xi, 814-817. 597

as we have done through unlearned teaching, as if we should sacrifice our piety to God, and have hidden the words that are given to us for comfort and salvation, to strengthen the conscience, to refresh it, to make it joyful and free from all unhappiness. So it should be understood, and the sacrament should be regarded in no other way than that in it there is sweet grace, consolation and life. To those it is a poison and death, who go to it impudently, feeling no weakness, infirmity, or need that should drive them to it, as if they were pure and pious before. But there are those who recognize their infirmities, feel that they are not pious, and yet would like to become pious. So it is only because of such feelings; for we are all infirm and sinners, but we do not all confess it.

(23) Enough has been said about how to prepare for and keep the sacrament, to exercise and strengthen faith through the words in the sacrament that the body and blood were given and poured out for us for the forgiveness of sin. By which words is sufficiently indicated and expressed all the benefit, fruit, and use of the Sacrament, inasmuch as we partake of it for ourselves. The other part, which follows from the first, is called Christian love, which should also be respected. For we also owe it to ourselves to let the benefit and fruit of the sacrament appear, and to be able to prove that we have received it usefully. Now we see that it is received throughout the world in so many masses; but where do we see any fruit that follows?

(24) Now this is the fruit, that we may eat and drink again, as we have eaten and drunk the body and blood of the Lord Christ, and also speak these words to our neighbor: Receive, eat, and drink; that it be not a mockery, but an earnest, that thou shouldest give thyself with all thy life, as Christ did in these words with all that he is; as though he should say, Here am I myself, which am given for thee, the treasure I give thee; whatsoever I have, that thou shalt have also; if thou lack, I also shall lack; there hast thou my righteousness, and life, and salvation, that thou shalt not lack, but thou shalt not lack.

sin, nor death, nor hell, nor all misfortunes: as long as I am righteous and alive, so long shalt thou also be righteous and alive. He speaks such words to us; we must also grasp them and speak them to our neighbor, not only with our mouths, but also with our actions; namely, "Behold, my dear brother, I have received my Lord, who is mine, and now I have enough left and all fullness; now you also take what I have; all this shall be yours, and I will also present it for you; if it is necessary that I should die for you, I will also do it. This goal is set for us here in this sacrament, so that such proof may appear in us toward our neighbor.

(25) But it is true that we will not be able to become so perfect that one may put soul, body, goods and honor for the other; we still live in the flesh, which is so deeply rooted in us that we cannot give this sign and proof so purely. For the sake of this lack, Christ also instituted the sacrament as an exercise, so that we might get what we lack here; for what else will you do if you do not find it in yourself? You must also complain to him and say: "Behold, this is what I lack: you give yourself to me so abundantly and superfluously, but I cannot do the same to my neighbor; I complain to you, and ask that I may become so rich and so strong that I may also do it. And though it is impossible for us to become so perfect, yet we should sigh for it, and if we lack it, not despair, if such desire remains in us that we would gladly do it.

(26) But this is not the least part of love or devotion, if I can give away my pride. I can give my neighbor temporal goods and bodily service with my toil and labor; I can also serve him with teaching and intercession; item, that I seek him home and comfort him when he is sick or afflicted; feed him when he hungers; redeem him when he is imprisoned 2c.: but this is the greatest of all, if I can bear my neighbor's weakness. But there will be a lack among us, that we will not be able to do it fully, as Christ did. He

598 L. ii, 182-184. sermon on confession and the sacrament. W. xi, 817-820. 599

is the pure bright sun, in which there is no mist; on the other hand, our light is barely lit as a straw against this sun. There is a glowing oven full of fire and perfect love; it is still satisfied if we only light a candle and stand a little as if we wanted to let love shine and burn. Now this is the lack that we all see and feel among ourselves. Let no one judge and say: This is not Christ; but behold, as he did in the gospel, when he so often causeth his disciples to err and stumble, and thereby maketh his wisdom to yield unto their foolishness, and to minister unto them; not condemning them, but tolerating their weakness, and saith unto them Joh. 13:7, 33, "Whither I go, ye cannot now come;" item, to Petro, "What I do, that now knowest thou not." Through such love He gives His righteousness, judgment, power, vengeance and punishment, and the right He has over us and our sin. He might well condemn us for our foolishness, but he does no more than say, "You do wrong, you know nothing;" but he does not cast us away, but comforts us. Therefore I say that it is not a small example of love that one can carry his neighbor when he is weak in faith or in love.

(27) Again, we are not permitted, though Christ deal so kindly with his disciples, that we should therefore approve of weakness or sin. For afterwards he says to Petro, "What I do now, you will know only later. Then he alone gave time to weakness and bore it. As if to say, "I will bear the lack of understanding and weak faith for your sake and spare you, provided you remain in this knowledge, so that you will still have to go far and think that you want it later; not that you will become lazy and too sure.

(28) Therefore, when we have received the sacrament, we should not let ourselves be sluggish, but be diligent and careful to increase in love and to take care of our neighbor's needs, and to reach out to him when he is in need and in need of help. If you do not do this, you are not a Christian, or ever a weak Christian, even though you are

you boast that you have received the Lord with all that he is in the sacrament.

29. But if you want to be sure whether you have gone to the sacrament fruitfully, you cannot do better than to be careful how you show yourself to your neighbor. You must not think about how much devotion you have had, or how good the words taste in your heart. They may be good thoughts, but they are not certain and you can miss them. But by this thou shalt be sure that he is strong in thee, that thou mayest take heed how thou standest against thy neighbor. If, then, you find that the words and the sign or sacrament soften and move you, that you are kind to your enemy, and take care of your neighbor, and help him to bear his sorrow and suffering, then it is right. Otherwise, if you do not do this, you will remain uncertain, even if you enjoy the sacrament a hundred times a day with great devotion, so that you also weep with joy; for such strange devotion before God is nothing, which is as dangerous as it is good. Therefore we must above all be sure of ourselves, as St. Peter says, 2 Peter 1:10: "Work diligently to establish your profession by good works." The Word and Sacrament are indeed certain in themselves, for God Himself testifies about them with all the angels and pious people; but it is still lacking in you whether you also give the same testimony. Therefore, even if all the angels and the whole world testify of you that you have taken the sacrament usefully, it is still much weaker than the testimony that you yourself give. But you cannot come to this, you only look at your being, whether it shines forth and has worked in you and produced fruit.

030 If then the fruit will not follow, and thou feelest that thou remainest as before, and takest not thyself unto thy neighbor, thou hast cause to stand therein otherwise: for it is no good sign. Peter also had to hear it, who was pious and wanted to die for Christ and do miracles. But how will you do it? If you still feel evil desire, anger, impatience, 2c. then you have a need that drives you and hunts you to the Lord Christ, so that you can tell him.

600 . L. ii, 184-186. sermon on confession and the sacrament. W. xi, 820-W. 601

You complain and say: I go to the sacrament and still remain without fruit. I have received such a great treasure, which remains lying and resting with me, I complain to you. If you have given me this treasure and bestowed it upon me, then grant that it may also bear fruit and create another being in me, that it may prove itself and show itself to my neighbor. If you now try a little to prove yourself, then you will become stronger and stronger and break out more and more every day.

For this life is nothing else than a life of faith, love and the holy cross. But these three are never perfected in us, because we live on earth, and no one has them perfected but Christ alone; who is the sun, and is given to us and set for us as an example, whom we also must imitate. Therefore there are always found among us some that are weak, and some that are strong, and some still stronger; these can suffer little, and others much; and so must all abide in the likeness after Christ. For this life is such a walk, in which one continues always from faith to faith, from love to love, from patience to patience, and from cross to cross. It is not righteousness, but justification: we have not yet come where we ought; but we are all on the way and in the way, and some are further and further along. God is pleased to find us in work and purpose. If he wills, he comes soon and strengthens faith and love, and sets us from this life to heaven in a moment. But because we live on earth, we must always carry one another as Christ carried us, so that none of us may be complete.

(32) Christ not only presented this to us in his own example and word, but also in the form of the sacrament, namely, in the bread and wine. We believe that under the bread and wine is the true body and blood of Christ, as it is. There we see differently and believe differently, in which faith is prefigured. For when we hear the word and take the sacrament, we have a bad word and work; nor do we take hold of the true body and blood of Christ.

we see in it the life and all good, in addition also God himself. So also love is depicted in these signs and figures. First, in the bread; for if the grains lie in a heap and are not crushed, each one is its own body and is not mixed with the others; but if they are crushed together, they all become one body. The same happens in wine. If the berries are not squeezed, each keeps its own shape, but if they are squeezed, they all flow together and become one drink. So that one can no longer say that the flour was in this grain, or the droplet in this berry; for each has crept into the other's form, and thus has become One Bread and One Drink. Thus St. Paul also interpreted 1 Cor. 10:17: "We many are one bread and one body, all of us partakers of one bread." We eat the Lord through the faith of the Word, which the soul takes and enjoys. So my neighbor eats me again: I give him my goods, body and life, and all that I have, and let him enjoy it all and use it for all his needs. Item, so I may my neighbor again, am also poor and miserable, and let him help and serve me again. Thus we are bound together, that one may help another, as Christ has helped us; which spiritually is called eating and drinking one another.

(33) Let this be said in addition to the sacrament, when we have gone, that we should then have regard for love, so that we may be sure for ourselves whether we have fruitfully received the sacrament, and may be able to prove the same also to others, lest we run to it, and yet always remain as before. Therefore, as I have said, we should give of our own devotion and thoughts to the nature of our neighbor and take the mirror before us, so that we may be serious about it. The sacrament should deal with us in such a way that it changes us and makes other people; for the words and works of God do not want to be idle, but to accomplish great things, namely, that we may become free and rid of sins, death and the devil, and that we may protect ourselves from no one.

602 2. 11, 186-191. Easter Day. W. XI, 822-82P. 603

Fear this thing, and yet again become servants of the very least man on earth, and not complain at all about it, but be glad that we may find someone who may help us, and let us be afraid that we have so much good and should not invest it.

34 If the sacrament does not accomplish this, it is to be feared that it will do harm. But even if it is not quite powerful, one should not throw away the imperfect and weak, but only those who are lazy and insolent, and think that it is enough that they have run and fetched the sacrament. You must become different and prove yourself, then you can feel through the sign that God is with you, then your faith will be certain and secure. For you can

I wonder if you will ever become more joyful and bold than you were before. Before, when we heard of death and thought of sin, the world wanted to become too narrow for us: now we no longer feel this, so it is not our own strength; because before we could not get there, since we also put more effort into it and wanted to help ourselves with works. Item, so you can also feel whether you are kind to the one who has harmed you, and have mercy on the one who is sick. So you can feel whether it produces fruit in you through your own life. If you do not feel this, then complain to God about your lack and need; as we must all do throughout our lives, since, as we have said, no one is perfect. That is enough for this time.

On Easter Day.*)

Marc. 16, 1-8.

And when the sabbath was past, Mary Magdalene, and Mary Jacob, and Salome, bought specimens, that they might come and anoint him. And they came unto the sepulchre on a sabbath day very early, when the sun was gone out. And they said one to another, Who shall roll us the stone from the door of the sepulchre? And they looked there, and perceived that the stone was rolled away; for it was very great. And they entered into the sepulchre, and saw a young man sitting on the right hand, clothed in a long white garment; and they arose. And he said unto them: Do not be dismayed; you are looking for Jesus of Nazareth, the crucified one; he has risen and is not here. Behold the place where they laid him. But go and tell his disciples and Petro that he will go before you into Galilee; there you will see him, as he told you. And they went out quickly, and fled from the sepulchre: for trembling and terror had come upon them; and they told no man; for they were afraid.

Of the fruit and power of Christ's resurrection.

1. as we have heard in the passion of the Lord, that it is not enough to know the history and the story alone: so also it is not enough that we know how and when the Lord Christ rose again; but it is necessary also to preach and know the use and benefit both of the passion and resurrection of Christ, namely, what he thereby gives us.

*) This sermon is in the editions a b c, but from then on it has been omitted.

has been preached. For if the history alone is there, it is a useless sermon, which the devil and the ungodly know, read and understand as well as the right Christians; but then, if one preaches what it serves, it is a useful, wholesome, comforting sermon.

2. Christ Himself indicated the benefit of His suffering and resurrection when He said to the women, as Matthew Cap. 28:10, "Fear not: go and tell my brethren, that they may go into Galilee; there shall they see me." This is the first word they heard from Christ.

604 -L . II, IS1-IS4. On Easter Day. W. XI, 825-828. 605

After his resurrection from the dead, he heard that he might confirm all the previous sermons and benefits he had shown them, namely, that they would apply to us who believed in him, so that he would precede all of them and call the Christians his brothers who believe, and yet do not see it, as the apostles did.

(3) And he tarrieth not here, until we ask or call upon him, that we may become his brethren. Now do any say here of our merit, that we may merit? What did the apostles deserve? Peter denied the Lord three times; the other disciples all fled from him, staying with him as a hare stays with its young. He should have called them fugitives, even traitors and evil-doers, not to mention brothers. Therefore, this word was sent to you through the women out of pure grace and mercy, which the apostles felt at that time, and we also feel it when we are in the midst of sins, temptations and condemnation.

4 This is a word full of comfort, that Christ takes care of such a desperate boy as you and I are, and calls us all his brothers. If Christ is our brother, I would like to know what is wrong with us. Just as it is with brothers in the flesh, so it is here. Bodily brothers sit in common goods, and at the same time have One Father, One Inheritance, otherwise they would not be brothers: so we also sit with Christ in common goods, and at the same time have One Father and One Inheritance, which inheritance does not become less by division, like other inheritances, but always becomes greater and greater; for it is a spiritual inheritance. But the bodily inheritance is diminished when it is divided into many pieces; but here, in the spiritual inheritance, it is thus: whoever obtains one piece has it all.

5 Now what is Christ's inheritance? His is life and death, sin and grace, and all things that are in heaven and earth, eternal truth, strength, wisdom, righteousness; he rules and reigns over all things, over hunger and thirst, over fortune and misfortune, over everything that can be conceived, whether in heaven or on earth, not only spiritually but also spiritually.

and also bodily; and summa summarum, he has everything in his hand, whether eternal or temporal. If then I believe in him, I shall be partaker of all goods with him, and shall not obtain one part or piece only, but, like him, all things, eternal righteousness, eternal wisdom, eternal strength, and shall become one lord and reign over all. My belly shall not hunger, my sins shall not grieve me, I shall fear no more death, nor be afraid of the devil, neither shall I want one thing, as I want the Lord Christ Himself.

(6) Therefore the sayings in the prophets, and especially in the Psalms, are understood now and then; as when David saith, Ps. 34:11, "The rich shall be in want, and shall hunger: but they that seek the LORD shall not want any good thing. And in another Psalm, "The Lord knoweth the days of the upright, and their inheritance shall be for ever: they shall not be ashamed in the evil time, neither shall they have enough in the time of trouble," Ps. 37:18, 19. And soon after, v. 25: "I have been young, and have waxed old, and have never seen the righteous forsaken, nor his seed go after bread." This all entails that we are and are called brothers of Christ, not by merit, but by pure grace. Yes, if God would put such things into our hearts, so that we would feel them, we would be healed; but it goes in one ear and out the other. And this is what Paul praises so highly and greatly to the Romans, when he says in Cap. 8, 14-17: "Those whom the Spirit of God impels are the children of God, for you have not received a servant spirit, so that you should fear again; but you have received a childlike spirit, through which we cry out: Abba, dear Father! This same spirit assures our spirit that we are children of God. If then we are children, we are also heirs, heirs of God and joint heirs with Christ, if we otherwise suffer with Him, that we may also be exalted with Him to glory."

The title that we are Christ's brothers is so high that a human heart cannot understand it. If the Holy Spirit does not give this grace, no one can speak:

606 L ii, W4-I96. Am Ostertage. W. xi, 828-831. 607

Christ is my brother. For reason is not so bold as to say so, though someone says it with his tongue, as the new spirits do. It cannot be said thus; it is necessary that the heart should feel it thus; otherwise it is all hypocrisy. If you truly feel it in your heart, it will be such a great thing to you that you will rather keep silent than say anything about it; indeed, before the greatness of this good thing you will still doubt and waver whether it is true or not. Those alone who cry out, "Christ is my brother, Christ is my brother," are not true spirits. It is much different with a Christian, and it is a very strange thing, so that the flesh must be appalled at it, and must neither say nor confess it.

(8) Let us take care that we do not hear these things only with our physical ears, but that we also feel them in our hearts; for then we will not be so insolent, but will marvel at them. The righteous and pious Christians go along in contempt of themselves and in fear, thinking thus: "I, poor wretched man, who am drowned in sins, shall I now be worthy that the Son of God should be my brother? How do I, wretched, poor creature, come to this? Shudder at once and chew on it, for it really takes great effort to believe it; indeed, if one felt it as it is in truth, then man would have to die immediately from the hour; for man, as he is flesh and blood, cannot understand it. In life, man's heart is far too narrow to comprehend such things; but after death, when the heart is enlarged, then we shall feel what we have heard through the word.

9 In the Gospel of John Cap. 20, 17. Christ tells Mary Magdalene this use and purpose of his death and resurrection even more clearly, as he says: "Go to my brothers and tell them: I ascend to my Father and to your Father, to my God and to your God." This is also one of the great comforting sayings, on which we can defy and insist. As if Christ said: "Go, Mary, and tell my fugitive disciples, who would have deserved punishment and eternal damnation, that

This resurrection of mine is for their benefit; that is, through my resurrection I have made my Father their Father and my God their God. These are few words and short; but they have something great in them, namely, that we have such great trust and confidence in God as Christ His Son Himself. Who can comprehend such exuberant joy, let alone speak of himself, that a poor stinking sinner could and might call GOd his Father and his GOd, as Christ himself?

(10) The master of the epistle to the Hebrews took this word of the Psalm (Ps. 22:23) to heart when he said of Christ, "For this cause he is not ashamed to call them brethren, saying, I will declare thy name unto my brethren, and sing praise unto thee in the midst of the congregation," Heb. 2:11, 12. If there were any worldly lord who would stoop so low as to say to a thief, or a murderer, or a Frenchman, Thou art my brother, that would be a great thing, and everyone would marvel at it; but that this King, who sits in glory at the right hand of God his Father, should say to a poor sinner: This is my brother, no one takes to heart, nor does anyone take it seriously, on which our highest comfort and defiance against sin, death, the devil, hell, the law, and against all misfortune, both in body and soul, hangs.

(11) Therefore, if we are blood and flesh, subject to all evil, it follows that our brother must also be so; otherwise he would not be like us in all things. Therefore, that he might be like us, he tasted all things as we do, that he might become our true brother, and lead us out, that we also might be like him again. This is what the epistle to the Hebrews Cap. 2, 14-18, is very fine, when it says: "Now that the children have flesh and blood, he also became partaker of the same, that through death he might take away the power of him who had the power of death, that is, the devil, and deliver those who through fear of death were subject to bondage all their lives; for he has taken away the power of death, that is, the devil, and delivered those who through fear of death were subject to bondage all their lives.

608 D.ii.is6-igs. Sermon on the reception of the Holy Sacrament. W.n, 331-834. 609

Nowhere does he take the angels to himself, but he takes the seed of Abraham to himself. Therefore he had to become like his brethren, that he might be merciful, and a faithful high priest before God, to make reconciliation for the sin of the people; for in that he suffered and was tempted, he is able to help them that are tempted."

12 St. Paul has summarized the benefit and use of both the suffering and resurrection of Christ in a short saying, as if in a bundle, when he says to the Romans Cap. 4, 25. Thus he says: "Christ is

given for our sins, and raised for our righteousness. *) But more of this hereafter.

*But enough of this is said for this time: whoever wants to, think about this matter very carefully; also more about it is written in the Postille; whoever wants to have it, may look for it and read it; now we want to do something else. Because in many places the papist abuse is still practiced, that it often runs to the Sacrament on Easter Day, and such a habit is so deeply ingrained that it can hardly be eradicated everywhere: so we want to do an instruction for the simple, how they should keep with the Sacrament in this time. (This addition in b comes from the editor Stephan Rodt.) D. Red.

*A beautiful sermon on the reception of the Holy Sacrament. )

I.

(1) Your beloved has often heard before how one should oppose this time to receive the reverend Sacrament of the Body and Blood of Christ. But because these days are ordained to be used, we must again speak of it as much as is necessary; for I am well aware that there are some who do not know. But I do not think it can be better understood than to hold the abuse of the sacrament against the right Christian evangelical custom, which Christ instituted and ordained.

2. First of all, it has been taught so far that one should believe confidently and firmly that under the bread is the true body and under the wine the true blood of Christ. This is the first thing that has been pushed to the highest level, and when it has been brought to the people so far away, it has been considered to be the most important thing.

*This sermon is also found only in the editions ade. Together with the following sermons to be mentioned, it was first published in 1523 under the following title: "Ordnung und Bericht, wie es fürderhin mit jenen, so das hochwürdige Sacrament empfahen wollen, gehalten werden soll" 2c. Cf. Erl. A. 11, 197, D. Red.

would have been preached. After that, the people were asked whether they desired the sacrament, and they freely gave it to them and did not care any more. Thus it was written in the two parts, that they believed and desired the sacrament; but to what purpose they desired it, and what more belonged to it, no one perceived, and did not see that such a belief might well be and is in the devil and in all unbelievers; for it is easy to be persuaded that one believes this article. For if I can believe that Christ rose from the dead; if I can believe that he passed through the stone that lay before the sepulchre, and made no hole therein; if I can believe that it is true that he passed through the shut door, that he broke nothing, and did no harm; that wood and his body were in one place, and yet the flesh and blood were truly there; I can also believe that in the bread and wine is the body and blood of Christ.

3 Therefore it is still a small thing that one lets it remain and believes only so much. Although they have meant that they have

610 D-11, 192-201. Sermon on the reception of the holy sacrament. W. n. 834-836. 611

made it delicious with it. Such faith and desire is nowhere enough for the sacrament, and all who do not know more about it, and do not have higher faith and desire for it, should stay away from it; for it is not much different that you give the holy sacrament to this, than if you thrust it into the neck of a sow; it is a mockery and dishonor of the sacrament; therefore think that you become different, or do not go to it.

For this reason, it should be ordered from now on that no one should be allowed to go to the sacrament, unless he is asked first and inquired of him how his heart is, whether he also knows what it is and why he is going: One has looked through one's fingers long enough **) and let the old abuse go; but now that the gospel has been driven further into the world, one must †) do to the things and remedy the lack. So one should act in this as one acts with a child, or with another whom one baptizes. When one brings him to baptism, it is not enough that he believes that this is baptism and a sacrament instituted by Christ. Nor is it enough to ask him if he wants to be baptized, which is done at the very last; but at the first one asks him thus: Do you renounce the devil and all his works and creatures? then: Do you believe in God the Father, Son and Holy Spirit? Then the Baptist asks whether he has a righteous faith and knows what he is looking for and why he is there, and for what purpose he needs the Sacrament. Rather, in this sacrament, one should act in such a way that no one goes to the sacrament, unless one first hears whether he is such a vessel that he can grasp it, so that it is not thrust down the throat of an unclean animal. For those who go with that faith alone think no further than that they only take it for a work, think it is enough, and do it only because it is so instituted and in use.

*) Instead of: Therefore 2c. has b: I will let it happen here once again, for this year, that each one goes according to his devotion; but another time we must arrange it so that 2c. D. Red.

**) Instead of: Man 2c. has b: It is enough that we once again look through the fingers and 2c. D. Red.

†) Instead of: is driven 2c. has b: is driven, we have to 2c. D. Red.

is that it should be done, as if you asked someone why he was baptized, and he answered: I do not know, it is therefore appointed, therefore I will also do it, I think it is a good work.

(5) Now the reverend Sacrament cannot be reviled and profaned more highly than by considering it a good work. For a good work is that which I can do to another, and must be my work; but the sacrament is not my work, but God's, that I may serve myself only and receive benefit. Therefore, as far as God's work and my work are from each other, so far is this also separated from each other, that one considers this sacrament to be God's work and our work. So it is obvious that it is great dishonor to the sacrament and blasphemy if you do not consider it to be God's work.

(6) Therefore, if someone wants to go to the sacrament, they should ask: First, what is the sacrament? Then he should answer, "The words are the sacrament, which Christ spoke in the supper: "Receive, this is my body, which is offered for you; this is my blood, which is poured out for you for the remission of sins. After that, that he hath instituted for the words the bread and the wine, under which is his flesh and blood, for a sign and seal that the words are true. Ask then further, To what end are these words good, which Christ speaketh, and putteth a seal unto them? Answer: They are good for this, that I may believe them, not that I may do a good work on them, so that my faith may hang on them with my heart, and I may not doubt, so long as the words are true. What are the words? Thus, "This is my body, which is offered for you." These words he says to all those who have received the sacrament, therefore you must adhere to them with faith, saying, "Therefore I come and desire the sacrament, that I may believe that his body is given for me, that his blood is poured out for me, that my faith may be strengthened thereby, and I will receive the sign. Whoever cannot do this, or does not believe, should certainly not go there; for if there is no such faith in the heart, all is lost.

612 L. ii, 201-203. sermon on the reception of the holy sacrament. W. xi, 836-839. 613

(7) Behold then, how far apart are that faith and this faith. For if you believe that the sacrament is the flesh and blood of Christ, what good is it to you? and what use is it to you? The devil also believes it, but what does it help him? You do no more than a work with it, and enjoy it no more than a monstrance in which it is put, or a cloth on which it is laid; for you are not a vessel made for him to work in. But when faith comes, which takes hold of the word, and says: "Christ has spoken these words, and I believe them to be true, and will die on them, and am sure and certain that they are there, that they have been given to me and are mine, so that I accept them as my own property, which God has given me, this is very far from that faith; for the latter gives you nothing, but this gives you and brings you, as you believe, all the treasure of which the words say.

(8) For this reason enough has been spared up to now; (*) but henceforth it must be so that no one is given the sacrament unless he knows how he believes and that he is such a vessel that can hold it, and knows how to show his faith. It is also very necessary that the sacraments be instituted externally for the purpose of confessing and demonstrating faith, so that it may be revealed before the world. For in the sight of God we would have enough to believe in the gospel; but now he wants us on earth to serve the people, and to confess the faith we have in our hearts before the world with some signs; these are baptism and this sacrament. With the mouth we must confess the gospel and then take the sacrament as a sign, so that the world may know that we are Christians. And so I am certain for myself that I have a gracious God, and I have done enough in the eyes of the world. If you do not do this, what will you do at the Sacrament? What will you do if it is to apply to your neck and to the cross? item, if it comes to it that you

*) Therefore also I will have said this before: this year we will spare you; but 2c. (b) D. Red.

die, and the devil shall dispute thee? If you will then say: Yes, I believe that I have taken the sacrament, I believe that it is truly the flesh and blood of Christ; then the devil will say again: Yes, I believe that too. So your faith is of no help to you, the devil has won and will push you so far that you can never be helped.

009 But if thou say, Behold, thou tyrant, or devil, or death, I have received the sacrament, in which my Lord Christ comfortably assures me by his word that his body and blood are mine, I believe, not only as thou dost, that it is his flesh and blood; but that all things are given me which are in the words. Therefore I set this faith against thee and against all calamity, and stand fast on the words: they will not lie to me; for they are God's words and God's signs. So you must be prepared if you are to die; neither I nor any man will be able to help you, even if all the priests stand by you with the sacrament; as has been done until now, and no more has been accomplished than that one has made a work out of it, and thought it should help. Yes, it should help.

010 We read in the books of the kings, 1 Sam. 4:3 and following, that when the children of Israel fought against the Philistines, and they were smitten, and put to flight, the elders of Israel said unto the people, This shall be the iniquity that God hath caused us to perish, that we have not the ark of God with us. So they went and fetched the ark; and when it was come, they cried out in hostility, so that their enemies were almost afraid, and thought that they had now won; but when they met together, they were smitten again. What was the matter then? The ark or the ark was there, since God was as certain as in the sacrament; why did he not want to help them? Therefore, that they also made a work of it. For then they stood alone, and had not faith; therefore also God punished them, and they were smitten worse than before. So do we, standing only on the work of receiving the sacrament, and going without faith. So also the

ß14 L. 11, 203-205. Sermon on the reception of the Holy Sacrament. W. XI, 83S-841. 615

Devil, when it comes to the meeting, much more annoying than before.

(11) I know well that this abuse, alas, is deeply entrenched; therefore we must work to root out the error, and to frighten away those who think that it is enough to believe that in the sacrament is the body and blood of Christ. It is true that the food is there, but you eat it and do not enjoy it. But then you enjoy it, if you believe that it is given to you, as we have said. Christ does not speak in the words, Behold, there it is, there it lies; but thus he says, Take, it shall be thine. It is not in the Sacrament that we should have it lying there, but that we should have need of it.

012 Now therefore there is no right custom, but that thou shouldest believe that this body is given for thee, and that this blood is shed for thee: as thou hast believed, so hast thou. If then thy conscience presseth thee, saying, Thou hast sinned here and there, and wouldest be free from it; go thou unto the sacrament, and say, If I have sinned, this body hath not sinned, it is innocent; this body is offered for me, and this blood is shed for me for the remission of sins; this I believe, and for a sign will I take the sacrament. If you do this, your sin is gone and no more harm can come to you. For who can do anything to you? Everything here must shut up and fall silent. In spite of the devil and all misfortune; for I am now a cake with Christ, and no harm can come to me, I am sure of it; and so I have won.

(13) This is necessary for every Christian to know, so that he can tell it when he is asked why he is taking the sacrament. For this reason I say once again, although up to now*) according to the old custom, everyone was allowed to go to the Sacrament whoever came; but now from now on it shall not remain so, but shall be ordered in this way, whoever wants to take the Sacrament.

*) Instead of: "although one has until now" b "that you are warned about it; if you want to go now, I will let it happen and bear your weakness; but now henceforth it shall not remain so" 2c. D. Red.

that he may be asked henceforth what the sacrament is, and what he seeks there; and that he may answer, as we have indicated above: First, that the words of Christ and the sign of the body and blood of Christ are the sacrament. Second, that in it he may seek to strengthen his faith and comfort his conscience, that we may come out of ourselves and come to Christ. Therefore, you must make sure that you know how to use the sacrament; if you cannot do this, the sacrament should not be given to you.

14. yet take care that you do not make a false faith for yourself, even if you believe that Christ has been given to you and is yours; and if faith alone is a human thought that you have made, then stay away from this sacrament. For it must be a faith that God makes, you must know and feel that God works in you, so that you undoubtedly believe it to be true that this word and sign has been given to you, and are so courageous that you think you want to die over it. And if you still fidget and doubt, kneel down and ask God to grant you grace, so that you may renounce yourself and come to the righteous faith. Then you would see how few Christians there are and how few of them would go to the Sacrament.

(15) But so it might be done and brought to pass, as I would have it, that they which believed rightly might be known in one place, and before others. I would have liked to do it long ago, but it has not been done, because it has not yet been preached and practiced enough. So Christ also did: he let the sermon go out in multitudes to everyone, as afterwards also the apostles, so that all heard it, believers and unbelievers, whoever caught it, caught it. So must we also do. But the Sacrament should not be thrown into heaps among the people, as the pope did. When I preach the Gospel, I do not know whom it will strike; but here I am to take it for granted that it has struck the one who comes to the Sacrament: there I must not cast doubt on it, but be sure that the one to whom I give the Sacrament has grasped the Gospel and is righteous.

616 ". ii, 205-2V8. Sermon on the reception of the Holy Sacrament, W. xi, 8ii-8t4. 617

believe it, as when I baptize one; neither shall he doubt it that receiveth it, or that is baptized. So now you have the right way and Christian use of receiving the sacrament. Further we shall speak of the fruits that follow when the sacrament is rightly used. Now, let us look at it.

(16) You have two fruits of the holy sacrament. One is that it makes us brothers and joint heirs with the Lord Christ, so that he and we become one cake. The other is that we also become common and one with all other believers where they are on earth, and are also all one cake. These two fruits were mentioned by St. Paul in the epistle to the Corinthians, which words we should all know, as those that Christ instituted the sacrament. Thus St. Paul says in 1 Cor. 10:17: "We many are one bread and one body, inasmuch as we are all partakers of one bread." Item, in the same place, he speaks v. 16: "The cup of libation, which we celebrate, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" These words should be common and well known in Christianity, since much is at stake. When we eat the bread, he says, we all have the same food, you have just that I have, and there is no difference that you are man or woman; and in that we all have it in common in the Sacrament, we receive all that Christ has and is. If I believe that his body and blood are mine, then I have the Lord Christ completely, and all that he is able to do, so that my heart becomes joyful and defiant, because I do not rely on my piety, but on the innocent blood and the pure body that I take.

Now what does our Lord Jesus Christ have and what is he able to do? His body and blood are without sin, full of grace, yes, the bodily dwelling of the divine majesty. Finally: all that God the Lord has, that is Christ's, these goods are all mine here. But that I may have a sign and assurance that so many precious, unspeakable goods are mine, I take the Body and the

Blood of Christ JEsu to me. Therefore no sin is ever blotted out by my work, as the poor, foolish people under the papacy lied; but by my truly believing that the body and the blood have been given to me. Therefore I am quite sure and certain that the Lord Christ gives me all the goods he has and all his power and might. So his wisdom, truth and piety take away and destroy all my sin; his eternal life eats away my death; by his strength and power I overcome the devil. Then a Christian man becomes an heir of eternal life and of all goods, and a ruler over all things, so that nothing can harm him.

(18) Such great goods you cannot obtain by any works, even if you say a thousand masses every day. Christ is such a person, who gives himself for you, so that it is impossible that sin, death, hell and the devil can remain before him, let alone that they should suppress the high majesty. Wherever his flesh and blood are, he will undoubtedly keep an eye on them, and will not allow them to be trodden underfoot; therefore, since you have his flesh and blood, you have all the authority that God himself has; that is, that we become one cake with the Lord Christ, that we enter into the fellowship of his goods, and he into the fellowship of our misfortunes. For here his piety and my sin meet together, my weakness and his strength, and so all things become common. What is mine is his, and what is his I have also. This is a great, unspeakable grace, from which the heart must become glad and courageous. If then you are one cake with Christ, what more do you want? You have it all abundantly, what your heart desires, and now you sit in paradise.

19 This is what one should have done if one had dealt with the Sacrament. But it has gone down so completely that not a word has been heard about it. If one wanted to make it good what fruits and benefits the sacrament would bring, then one taught: Whoever hears a mass one day, will not have it bad the day after *); thus they have

*) and similar monkey business (b). D. Red.

618 ". 11, 208-210. Sermon on the reception of the Holy Sacrament. W. xi, 844-847. 619

They drew on outward fortune and misfortune. They did even more, hiding and covering up the words so that no one in Christendom would hear them or speak them except the priests, because they are the most sacred words in the mass. Who has spoken and instigated this, but the worst devil in hell, to cover up and conceal that which should be said and done most in Christendom, and which should be known best of all? If this means that Christianity is governed, then God have mercy on it. Now this is the first fruit of the Sacrament.

The other is that we also become one bread, as Paul says, and one drink among ourselves. These are strange words, and come from a way that is not understood; which is all the fault of making a work of the Sacrament. How is it then that we are all one bread and eat one another? So it goes: when I eat the Sacrament, it eats me again: outwardly I eat the Sacrament; but inwardly and spiritually I take all the goods of Christ and Himself, just as when I eat bodily bread, which strengthens me inwardly in the body. Again, when I take the sacrament, Christ takes me and consumes me also, and eats me and my sin, and I enjoy his righteousness: so his piety and riches devour my sin and misery, so that afterward I have righteousness *).

021 So it is among us also, that we all become one cake, and eat one another. You know that when one makes bread, one grinds and crushes all the grains; then each grain becomes the other grain's flour, is mixed together in such a way that in a sack full of flour one sees all the grains crushed together, and that each has become the other's flour, and none retains its shape, but each gives its flour to the other, and each loses its body, so that many grains become the bodies of one bread. In the same way, when wine is made, each little grape mixes its juice into the juice of the other grape, and each loses its shape, so that it becomes one drink. So it shall be with us also. When I

*and have vain riches (b). D. Red.

I am your food, just as when you eat bread when you are hungry, it helps and gives strength to your body and hungry stomach; therefore, if I help and serve you in all need, I am also your bread. Again, if thou art also a Christian, do thou also so, that with all that thou hast thou serve me, that it may all be for my good, and that I may enjoy the same, as of meat or drink. If I am a sinner and you are pious by the grace of God, you will approach me and share your piety with me, pray for me, appear before God on my behalf, and take care of me as if it were yourself. So you consume my sin with your piety, as Christ did for us. So you eat me, and I eat you again.

(22) Then behold, what an exceedingly great thing it is about this sacrament, if one needs it rightly, that a man would have to be frightened to death at it, if he were to understand it rightly, because no reason can not comprehend it. Is it not great that the high majesty comes before me and also gives itself to me? after that, that all the saints come before me and stand there, take care of me, and serve and help me? Thus God places us in the fellowship of Christ and all His elect; there we have a great comfort to rely on. If I am a sinner, Christ stands there and says: "The sinner is mine, I will attack him with my holy fingers, who will murmur against him? So my sin falls away and I enjoy his righteousness. So we Christians also do among ourselves, one taking care of another, that one may bear another's sin and infirmity, and serve him with his piety. We do not understand this, and though we hear and understand it often, we do not believe it: therefore we go on forever, and feel neither fruit nor improvement.

23. These are the fruits of the reverend Sacrament, and this is the right Christian custom, and it is recently (that we conclude) that one should perceive the words that belong to the Sacrament, and then follow them.

620 L. II, 210-212. Sermon on the reception of the Holy Sacrament. W. LI, 847-84S. 621

and confess that one is a Christian. After that, one could feel and see whether those who take the sacrament also proved that fruits followed afterwards and showed love to others; if they did not want to do so, they could be excluded from the congregation. Thus, it would be possible to know which Christians are righteous and which are not.

II.

(24) That has been said for this time about the sacrament; now let us also say a little about confession and conclude recently. In confession a word is also spoken, so that the priest absolves you in God's stead; these words are not to be despised here. We do not want to force anyone to tell all his sins, but no one should go to the sacrament in such a way that he despises confession. We have often preached about this, but now we want to say it and admonish: If thou wilt confess, take care that thou look and think rather on thy future life than on the former life; and do not do thus, as has been done hitherto, that one went to confession because it was commanded to confess every year, so that one greatly troubled the consciences, and especially that one had to tell all the pieces, with all the circumstances, when, how, and where? They only thought that confession was done, and did not think about how to improve their future life. Therefore, turn it around, so that you may even put it on the future; for it is now forgiven that you have sinned before. Therefore see to it that thou begin another life, and that thou feel thyself to be sick of the former life, and to be full of it.

025 Then see if thou be of this mind; if thou be not, it profiteth thee not to confess thy life. For this shall be the-

*) go, take the sacrament and (d). D. Red.

When you go to confession, you are absolved and think of starting a new life; you may now say that your sins are gone and God is pleased with you. The pope has thus commanded and decreed that one must confess every year on the feast of Easter, when one goes to the sacrament, and there confess everything that one has done the whole year, and thus every year again; so that it should remain free, only for the good of those who find themselves able to begin a new life; then each one may confess at whatever time he wishes. They thought that it was in our power and free will to repent of sin and start a new life; therefore they made laws about it. But they make people lie and say that they are sorry for sin, and that it is not true; therefore see to it that you understand the matter.

The other thing, which also belongs here, is that you hear the absolution with true faith, and do not doubt that these words spoken by the one to whom you confess are spoken by God Himself. For God has thus humbled Himself and lowered Himself to put His holy divine word into the mouth of man, so that he who confesses should not doubt at all that God Himself is saying it. Therefore, we should accept it as if he did it himself. He has done it for your benefit, for you might not like it if he spoke to you himself: how would you run, yes, to the end of the world, if you heard that God himself was speaking? You have it at home in front of the door; why do you not see it? And it is just as certain as there, even more certain; for there I have his promise, there I would not have it. Therefore make thee believe, and think to lead a different life thereafter; otherwise it is better that thou stay away from confession and the sacrament. Let us leave it at that for this time and call upon God for mercy.

622 L.n, 2is. 2n. Easter day. W.n, 84s-W2. 623

On Easter Day.*)

Second Sermon.

I.

(1) First, we must overlook a little the text of history, according to which the benefit of Christ's resurrection is to be dealt with, and how we are to build upon it. So the text says, "When the Sabbath was past." It is to be known that Marcus writes here in Hebrew of the Sabbath; for the Jews have raised the day at evening and reckoned it to the evening of the next day, as it is written in the first book of Moses, Cap. 1: "Then the evening and the morning became the first day," "the other," "the third," and so on; so that the first and highest Sabbath began on the evening when Christ was crucified, as on Friday on the evening when the sun departed. We count contrary. But as yesterday was the high Sabbath, on which Christ lay in the grave; after that the Jews had seven whole days to celebrate, which they called sabbaths at all times, and on the next feast day after the high Sabbath they began to count, and that was called prima sabbathorum (first Sabbath); the third feast day after that they called secundam sabbathorum (second Sabbath), and so on. And these days they ate only wafers and unleavened bread, therefore they are also called days of sweet bread by the evangelist. From this we have to conclude that Christ rose from the dead before the sun went out, before the angel descended in the earthquake; but after that the angel came to open only the unburied tomb, 2c. as the evangelists clearly describe.

Now here is a question: How we say that he rose on the third day, and yet he lay in the grave only one day and two nights? To reckon in Jewish, it is alone

*) This sermon has likewise only the editions a b c.

A day and a half; but how shall we now persevere in believing three days? To this we say: That he took all three days with his death. For he died about two on Friday, so that he lay the first day about two hours; after that he lay the whole day, and that is the true Sabbath; on the third day, which is today, he rose again, and caught the day today; as we also say, It happened on Easter day, though it happens in the evening, so that only the day is caught; so Paul and the evangelists say that he rose again on the third day.

Now Christ had to lie so long and no longer, that one should assume that his corpse would still have remained naturally fresh, that no decay would have inflamed him yet; and had to burst forth as soon as one assumed that he would not have become stinking in a natural way yet; because one cannot give more time to a corpse, in three days one decays soon; therefore Christ had to rise on the third day, before he decomposed.

4 Here it is also especially noticeable that the women have a great desire and love for the Lord, so that they go to the grave unthinkingly, early alone, and do not remember the large stone that was rolled in front of the grave, that they would have considered so much and taken some man with them. But they do here as fearful and anxious people do, so they go there and do not even think about the most necessary things; yes, they also do not think about the guardians who were there, nor about the wrath of Pilate and the Jews, but dare to go there freely and set out alone. What urged the good women to put suffering and life into the entrenchment? Nothing else, but the favor and love they bore for the Lord;

624 8. 11, 214-217. On Easter Day. W. xi, 852-854. 625

It had sunk so deep into their hearts that they would have dared a thousand necks for its sake. They did not have the courage of themselves, but there one felt as soon as the power of the resurrection of Christ, whose spirit makes these women, who are otherwise fearful by nature, so bold and courageous that they may dare such a thing, of which even a man would have been afraid.

(5) We also have here in these women a beautiful example of a spiritual heart that undertakes an impossible work, which all the world despaired of; nevertheless, this same heart stands firm here and leads it out, and does not allow itself to think it impossible. Now that we have said this about history, let us see what benefit and good the resurrection of Christ has brought us.

II. Of the fruit and benefit of the resurrection of Christ.

6 Thus St. Paul speaks to the Romans Cap. 4, 25: "Christ was given for our sins and raised for our righteousness. This is the right man, who masterfully expounds Christ; he says rightly for what Christ suffered and why, and how we are to enter into it, namely, that he died for our sin's sake. This means that the suffering of Christ was interpreted in a way that it could be used. But just as it is not enough for me to know and believe that Christ died, so it is not enough for me to know and believe that Christ rose from the dead with a glorified body, and that he sits there and has joy and gladness and is no longer subject to mortality, for this improves me little or nothing. But then I come to believe that all the work that God does in Christ is done for me, yes, it is given to me, so that his resurrection works in me, so that I also rise from the dead and come to life with him. One must strike it into the heart, and not only hear with the bodily ears or speak with the mouth.

(7) Now you have heard in the Passion how Christ is set forth for us as an example and a help, that whoever follows him and clings to him may overcome the Spirit, so that

But this is much more Christian here, and should be more heartfelt and comforting to us, that Paul says: Christ was raised from the dead for our righteousness' sake. The Lamb is revealed, when John the Baptist testifies and says John 1:29: "This is the Lamb of God, which taketh away the sin of the world. Then is fulfilled that which was spoken to the serpent Genesis 3:15: "I will put enmity between thee and the woman, and between thy seed and her seed; and he shall bruise thy head": so that all those who believe in him shall be strangled with hell, death, the devil and sin. Thus also today is fulfilled the promise which God made to Abraham, when He said Gen. 22:18: "In thy seed shall all the nations of the earth be blessed." Now this is Christ, who takes away our curses and crushes sin, death and the devil.

008 Now this is done, I say, by faith. For if thou thinkest this seed to be the seed by which the serpent is slain, it is slain unto thee: and that it is the seed whereby all nations shall be blessed, thou also art blessed. For every one in particular should have trodden down the serpent, and delivered himself out of the curse; which would have been too hard for us, yea, even impossible. But it was easy, that Christ once trodden down the serpent, and that he alone was given for a blessing and a blessing, and that after that he had it proclaimed to the world through and through, so that whoever believes and grasps it, and holds on to it, has it, and is sure that it is as he believes it. For this word becomes so powerful in his heart that he overcomes death, the devil, sin and all misfortune, just as Christ himself did. So powerful is the word that even God would have to succumb before this word should succumb.

(9) Now this is what St. Paul says, Let Christ be raised up for our righteousness' sake. Then St. Paul takes my eyes, turns them from my sins, and turns them to Christ; for if I have not turned my eyes from my sins to Christ, then I am not righteous.

*) Instead of benedeiung, c has vermaledeiung. D. Red.

626 2. 11, 217-219. On Easter Day. W. n, 854-857. 627

When I look at my sins, they strangle me. Therefore I must look to Christ, who took my sin upon himself and crushed the serpent's head, and became the blessing; now they no longer lie on my conscience, but on Christ, whom they want to strangle. Let us now see how they deal with him. They throw him to the ground and kill him. O God! Where is now my Christ and my Beatificator? But God comes and snatches out the Christ and makes him alive, and not only alive, but sets him in heaven and makes him reign over all. Where then has sin remained? **There it lies under his feet. If then I cleave unto it, I have a merry conscience, as Christ hath, that I am without sin. Now in spite of death, devil, sin and hell, that they do me harm. Because I am Adam's, they can do me good, since I must die shortly. But now that Christ has taken my sin upon Himself, and has died for it, and has allowed Himself to be strangled for sin's sake, they cannot harm me; for Christ is too strong for them, they cannot keep Him, He breaks forth and presses them to the ground, goes up to heaven †) and there reigns over all for eternity. Then I have a good conscience, I am glad and blessed, I am no longer afraid of these tyrants; for Christ has taken away my sin from me and loaded it onto himself. Now they cannot well remain on him; where then do they come? They must disappear and go to the ground. So faith works, that whoever believes that Christ has taken away sin is without sin like Christ, and that death, the devil and hell have overcome him and nothing can harm him anymore.

(10) Then comes the saying in Hosea chap. 13, 14, which Paul refers to the victory that Christ has done, that he rose from the dead and overcame sin, death, hell and all things. In the victory, Paul says, death is swallowed up and thus defies: "Death,

*) Instead of But have a b Yes! D. Red.

**) Yes, it is on the gallows. If I now stop on it, 2c. (a b)

†) Heaven, takes sin and all misfortune captive and 2c. (d) D. Red.

where is your sting? Hell, where is your victory?" As if St. Paul were saying, "Death, where are your teeth now? Come, bite off a finger. You had a spear before, where has it gone now? Christ has taken it away from you. Death, where is now your spear, hen (he)? Sin, where is now your sharpness and your power? But the power of sin, says St. Paul, is the law. For the brighter the law is recognized, the more sin presses on and stings. That is why St. Paul says that Christ has pulverized the spear and whetstone of death and made it null and void. Now he did not take this up to heaven with him, but let it go into the world with preaching, that whoever takes the man for it, the spear, the whetstone, yes, sin and death shall be gone from him; this is a true gospel, which gives life, strength, power and sap, since all sayings and scriptures also come to pass.

(11) Therefore see and learn to know Christ rightly, for all Scripture gives the righteousness of the right knowledge of Christ; but this must be done by the Holy Spirit. Therefore let us pray to God that His gospel may arise and that we may learn to know Christ rightly, and so rise up with Him and all come like Him into the glory of God.

(12) Now a question arises here: Since Christ has taken away death and our sin and has made us righteous with his resurrection, why do we still feel sin and death in us? Because the sins still bite, the conscience pricks us, and that same evil conscience then makes the fear of hell.

(13) Answer: I have often said before that there are two kinds of feeling and believing. Faith is of the kind that it does not feel, but drops reason, closes its eyes, and surrenders badly to the word, following it through death and life. But feeling goes no further than what one can understand with reason and the senses, than what one hears, sees and feels, or recognizes with the external senses. Therefore feeling is against faith; faith against feeling. Therefore the master of the epistle to the Hebrews Cap. 11, 1. describes faith thus:

628 L . II, 219-221. On Easter Day. W. n, 857-859. 629

That he is a certain assurance of that which is to be hoped for, and is based on that which does not appear. For if one saw Christ visibly hovering in heaven, like the bodily sun, one would not believe it; but now Christ died for our sins and rose again for our righteousness' sake, this one does not see, one does not feel, nor can one comprehend it with any reason; Therefore, one must step away from feeling and badly grasp the word in one's ears, and then write it in one's heart and cling to it, even if it has no appearance that my sins are gone from me, even if I still feel them in me. One must not look at the feeling, but firmly insist that death, sin and hell have been overcome, even though I feel that I am still in death, sin and hell. For even though the feeling of sin still remains in us, it is only for this reason that it should drive us to faith and make our faith strong, so that we receive the word against all feeling, and then always set our heart and conscience on Christ. So faith leads us quietly through sin, through death and through hell against all feeling and understanding of reason; after that we see redemption before our eyes, and then we become fully aware of what we have believed, namely that death and all misfortune have been overcome.

14 Take a likeness of the fish in the water. When they come into the net and are caught, they are led along quietly, so that they do not think otherwise, they are still in the water; but when they are pulled out to the shore, they are bare, then they wriggle, and only feel that they are caught. It is the same with souls: when they are caught in the gospel, which Christ compares to a net, Matth. 13, 47, and the heart is now taken in, the same word binds the poor heart to Christ and leads it gently and quietly out of hell and out of sin, even though the soul still feels the sin and thinks it is still in it. Then a battle arises, so that the feeling fights against the spirit and faith, and the spirit fights against the sin.

and faith against feeling; and the more faith increases, the more feeling decreases, and again. Sins are still in us, such as pride, avarice, anger, and whatever they are called, but only because they drive us to faith, so that faith may increase from day to day, and man may finally become a Christian through and through and keep the true Sabbath, so that he crawls into Christ with skin and hair, so that a conscience must become calm and satisfied, and all the wolves and bulges*) of sin must fall. For as on the sea one bulge after another runs and pushes, as if they would overturn the shore, but they pass away and squeeze themselves away: so also sins strive against us, and would gladly make us despondent; but at last they must subside, grow weary, and all disappear.

(15) Secondly, death is also on our necks; this is also an exercise for him who believes that death is dead and that all its power has been taken away. Now reason feels that death still lies on our necks and presses us constantly. He who follows his feelings is corrupt, but he who, against his feelings, clings to the word with his heart is brought through. If then the heart cleaves to it, then reason also goes after it; but if reason goes after it, then everything goes after it, lust and love, and everything that is in man. Yes, we would then have everything come to pass, so that death would be considered dead and ineffective. Now this cannot happen until the old skin, the old Adam, falls away completely, and meanwhile it happens, as Christ says in Matthew 13:33 about leaven, that the kingdom of God is like leaven which a woman mixes or kneads under three bushels of flour. For even though it has been kneaded, it is not leavened at all. So also here, although the heart is set on death and hell being gone, the leaven is not yet completely worked through, for it must be worked and driven through all the limbs and bones until everything has been leavened.

*) Wölge and Bülge, which means surge, surf.

D. Red.

630 L . 11.W1-W3. On Easter Day. W. xi, sss-ssi. 631

and pure, so that only a loud faith remains there. This does not happen sooner, because when the old man goes completely, everything that is in man becomes thoroughly Christian.

(16) Therefore these two things, sin and death, are left here, that we may have cause to exercise and sharpen our faith, that it may become more abundant in our hearts from day to day, and afterward break forth, and that all things, both body and soul, may become Christian. For when the heart hangs on the word, then the feeling and thinking must go out; so then with time the will also goes after; where the will goes, then everything, desire and love, also goes after; then one crawls completely into the gospel, and becomes new and leaves the old skin outside. After that comes another light, another feeling, another seeing, another hearing, working and speaking, and also another flowing out. Now our doctors and the papists have taught us to become pious by rote, have commanded the eyes not to see, the ears not to hear, and have thus wanted to drive in piety from without. O that is far from it! But this is how it is: when the heart and conscience now cling to the word with faith, it flows out into works, so that when the heart is devout, all the limbs become devout, and good works follow.

(17) Now this is signified in the Sabbath, which was commanded to be kept, and on which the Lord lay very still in the grave. This means that we should rest from all our doings, that we should not be moved, that no sin should be stirred up in us, but that we should firmly believe,

that death, hell, sin and the devil are gone through Christ's death, and we are righteous, pious, holy, and therefore satisfied, and feel no more sin; that therefore all limbs are still and quiet, and stand in this opinion, that sin and death are overcome and lie down. This cannot happen, I said, until the fainting maggot bag and the old Adam are completely gone. Well, it must truly come to pass, the Sabbath is laid up for us. For as Christ lies in the grave for the Sabbath, neither feeling nor stirring: so it must be with us also, as we have heard, the feeling and rain must all lie down. This, I say again, cannot be done, the old Adam must first become powder and ashes. Nevertheless, he still feels sin and death, and strangles himself with them and always fights against them. For even if you tie a sow, you tie her as hard as you want, she still keeps gasping, you can't stop her, until she suffocates and remains dead. *] So also are the sins in our flesh, because they are not yet completely dead and killed, they still stir; but when death comes, then they must die, then one becomes fully Christian and pure, rather not. And this is the reason why we must die, that we may once be completely rid of sins and death. That is enough said for now about the benefit of Christ's resurrection, let us now leave it at that, and call upon God for grace, that we may grasp this and know Christ rightly.

*) (b)

632 L. 11. 223-223. On Easter Day. W. XI. 861-864. 633

On Easter Day.*)

Third Sermon.

This gospel is a part of the history of the resurrection of Christ, and the first proclamation that was made at first by the angel to the women who went to the tomb to anoint the dead body of the Lord, before Christ himself showed himself to them and spoke to them, because he wanted to reveal his resurrection by word before they saw him and experienced the power of his resurrection.

(2) And as it was said before of the passion and death, and other articles of Christ, that there are two things to be considered of them: so also of the resurrection of the Lord there are two things to be known and understood. First, the history, which shows how the story took place with all kinds of circumstances, how he reveals himself alive through various manifestations; so that we have certain evidence and testimony of it for the foundation and strengthening of our faith; because this article of the resurrection is the most important, on which our salvation and blessedness finally stand, without which the others would all be in vain and without any fruit. But what is to be known of the history, how both the angel's appearance, of which a part is reported in this gospel, and the revelation of the Lord, happened one after the other, belongs to be dealt with here, since the whole history is summarized properly from all the evangelists; therefore we also want to save the part of which this gospel reports there.

The other part, which is the most important and necessary, and for the sake of which the history is also done and preached, is about the power and benefit and comfort of the joyful resurrection of the Lord, and how one should use it by faith;

*The following sermon appears instead of the previous one in the edition d. (It was previously published separately under the title: Eine schöne Osterpredigt, vor dem Churfürsten zu Sachsen gethan. 1538. - D. Red.)

of which St. Paul and all the apostles, and all the Scriptures, teach and preach gloriously and abundantly, as of the principal part of our faith; but most gloriously the Lord Christ himself, when he first showed himself to the women. Therefore, so that we may also hear and grasp something useful about this, let us take before us the same words of Christ as he speaks to Mary Magdalene, as described by the evangelist John Cap. 20, 17: "Do not touch me, for I have not yet ascended to my Father; but go to my brothers and say to them: I ascend to my Father, and to your Father; to my GOD, and to your GOD."

This is the first sermon that the Lord Christ preached after his resurrection, and without a doubt also the most comforting, although with very short, but extremely kind and heartfelt words, which he first preached to his dear Mary Magdalene, and through her also to his disciples, to comfort and rejoice them about his resurrection after the heavy sorrow, mourning and suffering that they had until then about his departure and death. And because this Mary takes care of the Lord much more eagerly and fiercely than the others, and is the first at the tomb to anoint the body of Christ with delicious spices; and because she is frightened and distraught at not finding him, and is greatly grieved and weeps as if he had been taken away, he also lets her enjoy the love of him appearing to her first and preaching this beautiful sermon; which we will see.

5 At first, when Jesus shows Himself to her not far from the tomb, before He speaks to her, she takes Him for the gardener; but when He calls her by her name and says, "Mary!" she knows the voice as soon as she hears it, and receives Him also by the name by which she and the rest of His disciples used to call Him in their own language: Rabbuni, that is, "Oh, dear!

634 H1 . 2SS-228. On Easter Day. W. XI. 864-867. 635

Master, or dear Lord (for with them it is called Master, as we generally say: Dear Lord), and immediately falls at his feet, as she was accustomed to touch him. Then he refuses her and says, "Do not touch me," as if to say, "I know that you love me, but you cannot yet look at me righteously or touch me as you should see and touch me. For she does not yet rejoice higher or further than the bodily, carnal joy, that she has only her Lord alive again, as she had him before; so she remains attached to the story alone, and thinks that he will be with them again as before, eating and drinking with them, preaching and wondering; and thus wants to show him love with her service and touching of the feet as before, when she had anointed him both in life and death.

6. For this reason he will no longer allow himself to be touched in this way, so that he may give her cause to be still and to listen, and to learn what she does not yet know, namely, that he does not want to be touched or anointed in this way, and to wait and be ministered to, as she did to him before; but I will tell you, he says, something different and new: I am not risen again to walk and abide with you bodily and temporally, but to come up to the Father; therefore I have no need and will of such service and work, and am no more to be regarded as Lazarum, or any other that yet live in this life: for I am not here to be and to abide: but believe that I go to the Father, where I shall reign and rule with him for ever. Therefore henceforth," he said, "leave such bodily service and honor, but do this: go and become a preacher, and proclaim this, as I tell you, to my dear brethren, how I will no longer be and remain here bodily, but have passed out of this mortal life into another being, where you shall know and have me no longer touchingly or tangibly, but by faith.

7 But here he makes a new speech, saying, "Go and tell my brothers," from the 22nd Psalm, v. 23, which says, "Go and tell my brothers.

made entirely of Christ, and in it he speaks both of his suffering and resurrection and says: "I will proclaim your name to my brothers" 2c. He never spoke to his apostles in this way before, for in the Lord's Supper he calls them his "dear little children" and "his friends," John 13:33 and 15:14; but now he takes the most friendly and glorious name he can give and calls them "brothers. He does not wait long, but as soon as he rises, his first concern is to tell them what he is up to and why he has risen.

(8) And it has been sweetly and sweetly spoken above all things, that whosoever would believe here should have enough to believe throughout his life, and because the world stands that it is true, even as they themselves, the dear apostles, have had enough and more than enough to believe. For the consolation is too great and the joy too high, and the heart of man too small and too narrow to attain such things.

(9) The apostles lay shut up, not only desponding and timid, like a scattered flock without a shepherd, but also with an evil conscience. Peter had denied and conspired against the Lord, and cursed himself; and the others had all become fugitives and apostates from him: this was ever a grievous case, that they must think it would never be forgiven them, that they had denied the Son of God, and had so shamefully forsaken their dear Lord and faithful Saviour. How could it ever come into their hearts that Christ should offer such a friendly greeting and such a sweet good morning to an apostate, denied person, and not only forgive and give everything, but also call them his dear brothers? Or who can still believe and grasp it? I would also like to believe it at times, but I cannot bring it so strongly into my heart that I would like to completely trust it and believe it to be the truth. Yes, if we could do this, we would already be blessed here, and would not be afraid, neither of death, nor of the devil and the world, but the heart would always have to go in leaps and bounds and sing to God an eternal Te Deum laudamus.

636 L . 11, 228-230. On Easter Day. W.LI, 867-870. 637

(10) But alas, it does not work on earth, the wretched beggar's sack, our old skin, is too tight for it; therefore the Holy Spirit must come to our aid here, who not only preaches the word to us, but also blows and drives us inwardly, yes, also takes the devil, the world and all kinds of temptation and persecution to help. Just as a pig's bladder must be rubbed with salt to make it wide, so our old skin must be well salted and afflicted, so that we cry out for help and stretch ourselves, both by suffering inwardly and outwardly, so that we may attain such heart and courage, joy and comfort from his resurrection.

11. For let us look a little at what these words are that Christ says here, and not run over them as has happened up to now and still happens in the whole papacy, since we have read, heard, and sung them to excess, and yet run over them like a cow before the sanctuary, that it is sin and shame to hear and know such words, and so leave them cold and dead without heart, as if they were spoken and written for nothing at all; And the Christians themselves, who do not despise them as others do, but deal with them daily, do not esteem them so great and dear, nor can they believe as firmly as they would like.

For, count thou thyself, I say, what such words have in them and give: Go thy way, my dear sister (for so he will doubtless have called the women also, because he appears to them first), and tell the denied and apostate disciples that they shall be called and be my dear brethren. Doesn't that mean, in a word, drawn and set with Christ into all the fiefs and all the inheritance of heaven, and all that Christ has? These must be rich and blessed brothers and sisters, who can boast of this brother, who is not hanging on the cross, nor in the grave under death, but is a mighty Lord over sin, death, hell and the devil.

(13) How do the poor, frightened, despondent disciples come to such honors and graces, and by what is such brotherhood deserved? That Peter should disgrace Christ

And what have I and others done to deserve this? And what have I and others done to deserve this? (that we may also speak of ourselves) that I have kept idolatrous mass for fifteen years, and blasphemed God, helping to crucify Christ daily anew? Truly, a fine merit, since we rode to hell in the devil's service, and sought other brotherhoods of the devil and his hordes under the deceased saints' names, St. Antonii, Francisci, St. Bastians, St. Christophs, St. Georgs, St. Annä, St. Barbarä, of which some are still unaware whether they were holy, yes, whether they ever lived. Fie on sin and shame, that we, who are called Christians and who so graciously hear this brotherhood of the Lord Christ, should despise and abandon such things, and fall into such deep blindness, and allow ourselves to be written into the brotherhood of the disgraceful monks and the whole of the pabst's mob, and preach and boast of it as if it were a delicious thing. But it also happened right to the world. Why did we not want to respect God's word, which was written, painted, played, sung and sounded before our eyes and ears? And now, when such things have been denounced and punished by God's word, we still do not stop blaspheming and persecuting. But we should give thanks and praise to God, who has so graciously, without and against our merit, snatched us out of such blindness and blasphemy, and given us that we may know it.

14 Well, whoever can believe it, let him believe it. For even if we do not believe it, it is the truth. The brotherhood is established here, and such a brotherhood, not like our loose caliphate *) and the monks' brotherhood, but of Christ, since God is our Father and his only Son our brother; and such an inheritance is given to us, since we do not receive a hundred thousand florins, nor one or more kingdoms, but are redeemed from the devil's fellowship, from sin and death, and receive the fief and possession of eternal life and eternal righteousness;

(*) Kaland, that is a brotherhood gathering monthly at the Calends, the 1st of each month, gradually distinguished more by indulgent banter than piety. (Sanders' Foreign Dictionary.) D. Red.

638 2. 11, 230-232. On Easter Day. W. Tl, 870-873. 639

And whether we have been in sins, guilty of death and eternal damnation, and are still in it, that we know this brotherhood is greater, mightier, stronger, and more than the devil, sin, and all things. We have not fallen so low, we are not so wickedly made and corrupted, this brotherhood can make all things right again and abundantly replenish them, as being eternal, infinite and inexhaustible.

For who is he who brings us such brotherhood? The only Son of God and almighty Lord of all creatures, who has never been guilty of any sin, Is. 53, 9. and in the 1st Ep. of St. Peter on 2, 22. that he should not suffer any torture or death for his person. But I have done it all, he says, for your sake, as your dear brother, who could not suffer that you should perish in such misery, under the devil, sin and death, separated from God forever; But I have taken your place, and have taken your sorrow upon me, and have laid down my life and limb for you, that ye might be saved from it; and am therefore risen again, that I may proclaim and give you such salvation and victory, and set you in my brotherhood, that ye may have and enjoy with me all that I have and am able.

16. So you see that he does not want to let it remain with you that the history has happened and that he has arranged it for his person; but mixes it among us and makes a brotherhood out of it, that it should be a common good and inheritance of all of us; does not put it in praedicamento absoluto, but relationis: That he did it, not for his own person, nor for his own sake, but as our brother, and for our good alone; and will not be regarded and known otherwise, than as he who is ours with all these, and we are ours in turn, and so belong to one another in the closest possible way, that we could not be more closely united than those who have one Father at the same time, and are seated in the same, common, and undivided good, and may all of us accept, boast, and take comfort in his power, honor, and good as ours.

17 Who then can attain enough of these things, and what heart can believe enough here that the dear Lord listens to us so closely?

For it is too great and unspeakable a thing that we poor, miserable children of Adam, born in sin and obsolete, should be true brothers of the high majesty, joint heirs and co-regents in eternal life; as St. Paul gloriously praises and extols this in Romans 8:17, Galatians 4:7: "If we are children in Christ, then we are also heirs, namely heirs of God and joint heirs of Christ" 2c. For all this follows from and upon one another: if we are to be called children of God, we must also truly be His heirs, and of the Lord Christ, who is the only natural Son of God, brothers and fellow heirs.

(18) Therefore, let him who is able to learn, begin to pray the Lord's Prayer, what it is that I call God my Father, and shall truly and surely esteem and hold me to be his dear child and the brother of the Lord Christ, who has shared all that he has with me and has placed me in all the fiefs of eternal possessions with him. Here search and ask your own heart whether you can thus, without doubt and without wavering, from the bottom of your heart say "Our Father", stand on it, and conclude before God: I consider myself your dear child and you my dear father: not because I deserve it or could deserve it more and more, but because my dear Lord wants to be my brother, and proclaims and offers this to me from himself, so that I should consider him my brother and he in turn considers me to be so. Such things, I say, only begin, and try how the handiwork will go for you, and you will find what an unbelieving mischief is in your bosom, and your heart is so heavy that it believes such things. O I am a poor sinner, saith nature, how shall I exalt myself so high, and sit down in heaven, and boast that Christ is mine and I his brother? For the greatness and glory is so exceedingly high, above all men's senses, hearts, and thoughts, that it cannot be comprehended; as St. Paul himself confesses in Phil. 3:12, that he has reached for it, but has not grasped it; yes, man is terrified of it, and must be terrified of himself, that he should presume and accept such honor and glory.

640 m , 232-23S. Easter Day. W. XI, 873-S7S. 641

19 Now, how can we do this? We must ever say, and it is true, that we are poor sinners, and with St. Peter deniers of our Lord (as I also have been especially before others), but what can we make of it? Enough and all too much of what I have done against him has fallen from him and made me a mischief; should I also make him a liar and a mischief because of it, and deny and blaspheme this comforting sermon? God be forewarned!

020 Yea, thou art not worthy, saith the devil through my flesh. This is unfortunately true; but if I should not believe and accept this, then I would have to punish my Lord with lies and say that it is not true, as he says, that he is my brother: then God protect me from this; for with this I would have deprived myself of God and all my salvation and blessedness and would have trampled them underfoot.

(21) Therefore I will say, I know very well that I am an unworthy man, and worthy to be a brother of the devil, not of Christ nor of his saints; but now Christ has said this, that I (as for whom he died and rose again, as well as for St. Peter, who was also a sinner like me) am his brother. But now Christ has said that I (for whom he died and rose from the dead, as well as for St. Peter, who was also a sinner like me) am his brother, and he earnestly desires this of me, that I should believe him without all doubt and wavering, and not consider nor regard that I am unworthy and full of sins; because he himself will not consider nor remember it, as he might justly do, and would have cause enough to avenge and punish his disciples for what they had forfeited against him; But everything is forgotten and erased from his heart, yes, dead, buried and buried, and now knows nothing to say about them, but everything dear and good, greets them and talks to them as friendly as with his loyal dearest friends and pious children, as if they had done nothing bad and had not disturbed any water, but had done everything good to him, so that they keep no sorrow or distress in their hearts, as if he wanted to remember them and bring them up, or take revenge on them. Since he does not want to know it, but to have it dead and buried, why would I not let it be so, and not let my dear Lord know it?

Thank, praise and love him from the bottom of my heart for being so gracious and merciful? Even though I am burdened with sins, I will not accept this kind word, if I hear it from him myself, and willfully reject the offered brotherhood. If I do not believe it, it is not good for me; but for that reason it is not a lie and is not lacking.

(22) If any man then should burden himself with new sins, and not suffer himself to be forgotten, which he hath forgotten, he would grieve to sin, that he should be forgotten for ever, and be beyond help: as the epistle to the Hebrews, chap. 6:4, 5, 6, and chap. 10:26, saith of such as fall from the word of God, and punish the same with lies. says of those who fall into sin, that they fall from God's word and punish it with lies; which is called sin in the Holy Spirit, and as it is called, holding the Son of God up to ridicule and trampling Him underfoot, and desecrating the Spirit of grace; so God forbid all who would be Christians. There is, alas, too much of the former blindness and foolishness in which we have lain hitherto; it shall now be gone and forgotten, and we shall be placed there, that we are his brethren, if we will only accept it: we cannot believe as strongly as we ought, that we may yet begin to suck as young children at least a spoonful of this milk, and not even push away from us, until we may become stronger.

(23) Therefore, if thine own unworthiness shall cast thee upside down, when thou prayest, and thinkest, Alas, my sins are too many, and art troubled that I may not be Christ's brother; lash out, and defend thyself as thou canst, that thou give no place to such thoughts; for thou standest in great danger of sin in the Holy Ghost; and only confidently and defiantly say against such the devil's interposition: I know well what I am, and thou shalt not tell me nor teach me these things, for it is not thy place to judge; therefore lift thyself up, thou sorrowful lying spirit, I will not and shall not hear thee. But here my Lord Christ, God's only Son, died for me, and rose from the dead, and tells me that all my sin is forgotten, and now he wants to save my life.

642 2. 11, 238-237. On Easter Day. W. XI, 875-878. 643

I want to be his brother, and in turn I should be his brother; and I want to believe this from my heart without any wavering.

(24) He who will not accept this must be a mischievous and wicked man, yes, the brother of the wicked devil. If I am not worthy of it, then I am needy; and even if I am not, God is still worthy that I give him honor and consider him to be a true God. But if I do not believe, then I do him the highest dishonor above all other sins against the first commandment, that I consider him a liar and a void God. But what greater wickedness and blasphemy than this can be heard or said? Rather, when you feel that it is too difficult for you to believe, you fall to your knees and complain to him about your inability, saying with the apostles Luc. 17:5: "O Lord, increase our faith"; I would gladly take you for my beloved Father and Christ for my brother, but my flesh, alas, will not follow: therefore help my unbelief, so that I may give glory to your name and believe your word to be true.

(25) Thus you will find in your own experience what a hard struggle it is to believe this word and to pray the Lord's Prayer rightly: not that these things are not in themselves certain, firm, and strong enough; but that we are so weak, even such a hopeless, inactive quicksilver, and cannot hold to them, which would be fair and well worth holding with iron and diamond hands and hearts.

Before, when we were seduced and deceived with lies and false worship, we could hold and comfort ourselves with firm, yet false, faith in the brotherhoods of all saints and monks, and joyfully say: Help, dear Lord St. George, St. Anthony and St. Francis, and let me enjoy your intercession! There was no temptation nor hindrance, our craft was very good, and we had iron fists and strength to believe. But here, when Christ, the Truth Himself, offers us His brotherhood, He tempts and entices us in the most friendly way: "Dear, accept me as a brother;

He cannot raise us to believe and accept it. The flesh and the wretched devil strive and struggle against it.

(27) Therefore, I say, the best thing is for each one to try and practice for himself, when he goes into his closet and begins to pray, that he may think what he says, and put the words "Our Father" on the scales: Dear, what are you praying for? What does your heart say, do you really think of God as your father and you as his dear child? Oh no, says the heart, I don't know, how can I attribute such a great and glorious thing to myself? Why do you not let such a prayer stand, since your mouth calls God a father, and your heart gives the lie to yourself and to him in his word? Or do you not rather confess your weakness and say: "I call you my father, and shall call you according to your word and command; but I am afraid that my heart lies like a mischief. And that would not be the greatest thing, that I lie for myself, if only I did not also tell lies to you. Here help, dear Lord and Father, that I do not make you a liar; for I cannot become a liar even for myself, I must have made you a liar first.

Therefore, although I feel and experience that I, unfortunately, cannot say "Our Father" with all my heart, as no man on earth can say it completely (otherwise we would already be blessed), I will still try and begin to nibble as a child at its teat. If I cannot believe it enough, I will not let it be a lie, nor say no to it; and if I cannot play the game as it is right, that I only do not play the game, as the monks and desperate hearts do, who do not consider Christ to be their brother, but an enemy and stick master, for that would be making the devil out of him; but learn to spell it daily, until I learn to repeat this Our Father and this sermon of Christ, I do it as well or as badly as I can, God grant that it may be stammered and stuttered, or that it may be slurred, so that I only manage to do it.

29. for, as I said, this is the sin above all sin: when God is gracious, and

644 L . 11, 237-239. On Easter Day. W. Ll, 878-881. 645

all sin is forgiven, and man, through his unbelief, punishes and casts away God's truth and grace, and does not want to accept the death and resurrection of the Lord Christ. For I cannot say that this brotherhood, which brings and gives us forgiveness of sins and all blessedness, is my work or the work of others, or that anyone has worked or sought for it. For this resurrection happened and was accomplished before any man knew of it; and that it is proclaimed and preached to us is also not man's, but God's word, therefore it cannot be lacking or lying. Since it is the truth and work of God alone, it behooves us, in the face of the supreme wrath and disgrace of God, to accept it as from God and to keep it by faith, so that we do not fall into sin that cannot be forgiven.

(30) For the other sins against God's commandment and law, which are still in all that we ought to do and God requires of us, are all still under forgiveness, because we are not without them all our lives; and if God would reckon with us according to our lives and deeds, we could never be saved. But he who will not believe this word of Christ, nor accept his work, sins a hundred thousand times more deeply and grievously; for he strives against grace and deprives himself of forgiveness. For it is grace that says, The law shall not hurt thee, nor condemn thee, though thou hast greatly sinned against it; but these same sins shall now be forgiven and done away with through Christ: for which cause he died for thee, and rose again, and giveth thee these things by this preaching of his brotherhood. If therefore thou wilt not believe these things, nor accept them, but run headlong against them, saying, I will not have grace; what shall be thy help? or what wilt thou seek further, that thou mayest have forgiveness, and be saved? Yes, I will become a Carthusian, or run barefoot to Nom and buy indulgences 2c. Go on, run as you run, not in God's name, but in the name of the wicked devil; for here you have not only the

grace, but also denied the law, and now you have even fallen from God, because you seek such works and holiness that are not commanded by God, even forbidden to it.

31. Should he not be angry and punished because we have daily babbled, sung and read the Lord's Prayer and the faith without understanding, faith and heart, and have not kept anything not only of Christ, but also of God's law; but have only raised our own things and false spirituality both above and against grace and commandment, and have carried them before God to propitiate him with them and to earn heaven? So it should be, since we have despised God's word and this glorious, comforting sermon of Christ, that we should be so shamefully blinded and deceived by the devil, and punished and afflicted by the pope; as if God should say with such an act: "Well then, if you do not want to have my son for a brother and me for your dear father; then take the pope with his monks, who reject you from the Gospel, faith and Ten Commandments on their shameful, stinking caps and devil's brotherhood.

For since they do not want Christ to be and remain our brother without all our merit and worthiness, and since God brings grace and forgiveness of sin to us, what else is this but denying faith in God and His Son, as St. Paul says in Titus 1:16, even though they confess it with their mouths? As I did in my former blindness, when I sang and read these words with others, I thought much more of my monasticism and my own works. For if I had thought it true and certain, as St. Paul says in Romans 4:25, that Christ died for our sins and rose again for our righteousness, so that we might become his brethren, I would have learned from this that my work and my monk's habit could not help me. What else would it have taken for Christ to come and take my sin and God's wrath upon Himself through His cross and death, and through His resurrection to place me in the inheritance of the forgiveness of all sin, eternal blessedness and glory?

646 L . 11, 23S-241. On Easter Day. W. XI, 881-883. 647

Now, because they cling to their monasticism and seek mercy from God through their own merit, and thus want to put away sin and atone for it, they bear witness against themselves that they do not believe in any of the things they say with their mouths: I believe in Jesus Christ, who died for me and rose from the dead 2c. Anna and Antonius, and the devil (with leave) in the butt; for it is impossible who recognizes Christ, in this brotherhood, that he should deal with such foolish works, which are taught and kept not only apart from and against faith, but also against the commandments, and are the right devilish sins, above all other sins.

Therefore, a Christian should learn against this, whether he cannot say a strong Our Father, so that he makes the cross before him, and think: Protect me, dear God, from sin in the Holy Spirit, so that I do not fall from the faith and your word, and do not become a Turk, a Jew, or a monk and a pope, who believe, teach and live against this brotherhood; but still keep a little bit of this brotherhood. Let it be enough that we have believed and lived against it for so long; now it is time to ask God to make such faith certain and strong in us. For if we have it, we are recovered and saved from sin, death and hell, and can now judge all other spirits, know and condemn all error, deceit and false faith, and pronounce judgment: Whoever puts on a cap and lets himself be certified that he will thereby become holy, or buys himself into the brotherhood of monks, is a mad, incomprehensible fool, yes, a blind, wretched, miserable, desperate man; whoever labors himself with great fasting and mortification, like the Carthusians or Turkish saints, is already separated from God and Christ and condemned to hell. For all this is nothing but blasphemy and contradiction of this dear heavenly brotherhood of Christ; they may well pray and read much about it, as Isaiah Cap. 29, 13. says: "This people draws near to me with their lips", tread before my nose in church with singing

and blades; "but with the heart they are the very farthest from me." How great delight do you think he should have in such saints, who present themselves as if they were the true children of God, read and sing the gospel, speak the most beautiful words, and hold a glorious paschal feast and procession with banners and candles: and yet do not care to understand nor believe such things, but fight against them with their doctrine and life.

For if they understood and believed it, they would not remain in their monasticism and humanity, but would trample on the cap and rope as soon as they could, and say: Fie on the shameful brotherhood! to the sorrowful devil against this, which my faith and Our Father teaches me; for it is not worthy to be looked at or remembered. Just as St. Paul Phil. 3, 5. ff. passes judgment on his holy life in Judaism. I was, he says, a pious, blameless man, not according to my own human nature, but according to the law of Moses; but when I knew Christ, I counted all my righteousness under the law to be a detriment, yes, not only to be a detriment, but I counted it all to be filth and filthiness. I wept that I was a great saint, that I kept the law stiffly and with all diligence, and considered it my highest treasure and greatest gain; but when I heard of this brotherhood and inheritance of the Lord Christ, oh! how pride and defiance of my righteousness fell from me, that now I am afraid of it and can no longer think of it.

Behold, he thus praises the righteousness which this brotherhood brings us, that since it is best according to God's commandment (which should and must be kept, and there is nothing more praiseworthy nor better on earth), he diminishes and despises it to the highest degree. For since it is still all our doing and living, it cannot and should not have the honor and glory of making us God's children, obtaining forgiveness of sins and eternal life; but this belongs to you, that you hear this word of Christ, who says to you: Good morning, my dear brother, in me your sin and death is overcome; for what I have done, I have done for you 2c.

648 D. ii, 241-243. On Easter Monday... . W. xi, M-ssö. 649

37 Hence the defiance of St. Paul 1 Cor. 15, 55. against sin and death: "Death, where is your sting? Hell, where is your victory?" As if he should say: "In former times you were wonderful, terrible enemies, before whom all men, however holy and pious they were, had to tremble and despair; but where are you now? how have I lost you so completely? Says he, all is swallowed up, and even drowned or drowned by a victory. But where is the victory, or from whom does it come? "Thanks be to God," he says in v. 57, "who has given it to us through our Lord Jesus Christ."

(38) This is a great and glorious defiance, which no one can have, for faith, as St. Paul believed, is not as strong as he would like, as he himself complains, but he certainly has it and can maintain it against the devil's wrath and power. But that we cannot do this, and are still so afraid and terrified of death and hell, is a sign that we still have too little faith. Therefore we have all the more cause to be driven,

That we call and pray to God, and also take the prayers of our brothers to help us, and daily drive the word into our hearts, until we may also attain such defiance to a certain extent.

(39) Our adversaries may sneer at us and mock that we know nothing to teach but faith, and cry out that we must go much higher and do more; but if we had only faith enough, we would certainly come to the other things afterwards. For this is the main and most necessary thing, since they know nothing about how to get rid of the horror of sin, death and hell, and to gain a happy conscience toward God, so that we can pray "Our Father" with truth and from the heart. Where this is not the case, everything else is lost, even if one tortures oneself to death with works. But since everyone still lacks such things, we must not be ashamed to learn from them and to use them as our daily bread, and to call upon God for His power and strength, amen!

On Easter Monday.*)

Luc. 24:13-35.

And, behold, two of them went that same day unto a place which was sixty leagues from Jerusalem, whose name is Emmaus. And they talked with one another of all these things. And it came to pass, as they thus spake and consulted one with another, Jesus drew nigh unto them, and walked with them. But their eyes were stopped, that they knew him not. And he said unto them: What are these sayings which ye do among yourselves in the way, and are grieved? Then answered one, named Cleophas, and said unto him, Art thou alone among the strangers at Jerusalem, who knowest not what is done in these days within? And he said unto them: Which? And they said unto him, That of JEsu of Nazareth, which was a prophet mighty in deed and word before God and all the people; as our chief priests and rulers delivered him up to be condemned to death, and crucified. But we hoped that he would redeem Israel. And of all this this day is the third day that it hath come to pass. We were also frightened by some of our women, who were at the tomb early and did not find his body, but came and said they had seen the visions of angels, who said he was alive. And some of us went to the sepulcher, and found as the women said; but they found him not. And he said unto them:

*) The interpretation of this Gospel is found only in the editions a b c (as also in "Ordnung und Bericht" see above note Columne 608 and in two separate editions from 1534. Cf. Erl. A. 11, 243.

D. Red.)

650 L. 11, 243-245. On Easter Monday. W. XI, 88S-8SS. 651

O fools and slow of heart to believe all that the prophets have spoken. Did not Christ have to suffer these things and enter into his glory? And began from Moses and all the prophets, and expounded unto them all the scriptures which were spoken of him. And they came near to the place where they were going, and he stood as though he would go away. And they urged him, saying: Stay with us, for it will be evening, and the day has come. And he went in to abide with them. And it came to pass, as he sat at meat with them, he took bread, and gave thanks, and brake it, and gave it unto them. Then their eyes were opened, and they recognized him. And he disappeared before them. And they said one to another, Did not our heart burn within us, when he spake unto us in the way, when he opened unto us the scriptures? And they arose at that hour, and returned to Jerusalem, and found the ephah gathered together, and them that were with them saying: The Lord is risen indeed, and Simoni appeared. And they told them what had happened on the way, and how he was known of them when he broke bread.

Interpretation of the Gospel and further teaching of the Sacrament.

1 This gospel, in one piece, teaches us and provokes us to speak and act gladly of the Lord Jesus Christ, in that it shows what fruit follows from it, although it is not understood and grasped as clearly as it ought to be. As you see here, the two disciples are still full of unbelief; nevertheless, because they speak of him in vain, he cannot remain from them, but comes to them, opens their eyes, and transfigures the Scriptures to them. You should grasp this and keep it, for it is quite a noble piece. But before I go on with the Gospel, which is easy according to history, I must first say a little about the Sacrament for the sake of the simple.

2. your love has heard that we have preached which people are qualified to receive the sacrament, namely, those who are moved in their hearts by the word of God to believe; and whoever does not find himself qualified in this way, he should stay away from it. And it is right for everyone to be frightened off, so that they do not run away, as they have done up to now, and run away by their own preparation. This is rightly preached, and God wanted many of them to be frightened by it; but again, I sense in many, and also in myself, that the evil spirit also presses too much on the right side, that it leaves and makes sluggish hearts to take the Sacrament, that they do not want to go to it, for they certainly feel that they are inflamed with faith. This is also dangerous, and it should be done in such a way that the readiness, which was hitherto practiced

I would break it off, but I would set up a new one, which would not be righteous either.

(3) We have fed those who prepare themselves by their own works for the sacrament, which God cannot suffer; but we should probably, on the other hand, cause people to become sluggish and always wait until God comes and gives perfect faith, and thus never go near. Therefore, faith is such a thing that it cannot be preached sufficiently, and even if it has been preached long and much, reason still cannot understand it. Therefore, in order to meet this calamity, let us continue to speak of it, and let us divide it into two pieces, or two kinds of persons, who are preparing themselves for it.

(4) In the first place, we have taught that there is nothing worth preparing for the sacrament by our own efforts that those who have tried to make themselves worthy of receiving the sacrament by their confession and other works have done. This is an abominable error and abuse, and those who undertake it are faithfully advised to refrain from it, or to remain far from the Sacrament.

(5) The other preparation, which takes place in faith, of which we have spoken enough, is the right one, which comes and flows from God; which is not done in such a way that one always feels that one is certainly prepared, for otherwise where would faith remain? Rather, the word of God comes to me without all my willing and doing. I may well do this, that I go and hear it, read it or preach it, so that it enters my heart. And this is the right preparation, which is not in man's power and ability, but in God's.

6522-11 . 243-247. On Easter Monday. W. XI, 889-892. 653

Power. Therefore, there is no better preparation for all the sacraments to be done or suffered than for God to do it in us. That is what has been said recently about the preparation. Now let us take the persons before us.

The gospel and word of God, which is a speech and talk of Christ, sometimes falls on those who do not accept it, and even strikes them off guard, and as Christ says Luc. 8:5, it falls on the way, that is, into raw hearts.

(7) Then there are others who are rude, and are in great vices, though they hear it at once, and do not oppose it, yet it does not grieve them greatly; as you see our enthusiasts doing now, who can talk and spout much of it, especially when they are full, and beat it down, but have nothing grasped of it, except that they know how to talk of it; these are all wicked hearts. Such also are those who are in deep avarice, so coarse that they feel it. And so on in other coarse things, that they have little regard for the holy gospel, when they can speak much of it. To all of these we do not want to preach anything, because it is lost on them, and the gospel makes them neither humble nor hungry.

(8) Thirdly, there are the worst, who persecute the gospel above all things; of whom Christ says in Matthew, Cap. 7:6, "Give not the holy things to the dogs, neither cast ye pearls before swine. These three sects do not belong to the gospel at all; we do not preach to them either, and I would like to see them punished, the coarse swine who talk about it so uselessly, as if it were a story by Dietrich of Bern or some other fairy tale. He who wants to be a sow, let him know what belongs to a sow. I would like to be able to conclude from the sermon that they never hear it and are far from it; for they can do nothing more than misuse the gospel to harm and only put us to shame, that for their sake God's word must suffer dishonor and shame. Out with the desolate sows!

(9) Last of all, there are some who are like these in the gospel. There you see how they are still lacking and lacking

They said, "We hoped that he would redeem Israel," as if to say, "We do not know where he will remain; we can see that nothing will come of it; he is now dead, and even if he comes to life and rises again, he will not be able to redeem the people and become a king. So they thought that the redemption was over. Therefore these two are the multitude who taste the gospel in their hearts and do not want it to be despised and acted against; but still they are stupid, so that they do not like to go to it, because they feel that they are not strong enough nor inflamed, so they pull away and do not want to go to it until they feel and sense that they are strong in the faith; These are the ones to whom the gospel belongs, even if they sometimes stumble, that they nevertheless have an unwillingness against themselves, feel their sickness and would like to be rid of it, so that they are not hardened in heart; they must be stirred up and drawn to Christ. We have not yet preached to anyone but such people.

(10) For this is the way of faith, that a man feels his infirmity and would gladly be delivered from it. No one is to wait until God performs a special miraculous sign with him, and not as with others, to whom he gives it through the gospel and the sacraments. For this reason God has given us the treasure and opened it up for us to take. Therefore, when you feel your weakness, you should go and say: My Lord, I am fallen, and would that I were strong; therefore thou hast instituted the sacrament for us, that we may kindle and strengthen our faith thereby, and that we may be helped: therefore am I here, and I will receive it. We should take comfort in this and cheerfully use the word and the sacrament when we feel that we lack faith and would like to be helped, so that we can seek help and strength; this is where it is found.

(11) For thou needest not make a tyrant of Christ, but let him, as he truly is, be vain abundant grace. If thou feelest in thy heart that thou dost not think it, nor believe it, and yet wouldst willingly-

654 L . 11. 247-S4S. On Easter Monday. W. LI, 8Z2-894. 655

test, that thou mightest believe, yet thou must not despair and flee from the sacrament, but there seek help that thy faith may be kindled and increase. For although some have been horribly punished for receiving the Sacrament unworthily and without faith, these alone are the ones we mentioned above, the hardened and reprobate hearts. But so thou shalt do, thinking, Lord, behold, here is the word; here is my infirmity and my sickness: for thou hast thyself said, Come unto me, all ye that labour and are heavy laden, and I will give you rest, Matt. 11:28. Thinkest thou that he hath said these things unto them which are already burning and strong in the faith? His kingdom is not to promote the righteous, but to help sinners and make them righteous; therefore let him who is sick and feels it go and be helped.

(12) But here is another ulcer, which is also not on the right track: we have prophets in the land to and fro, who teach the people to defy too freely, and speak to the high majesty as to a cobbler's servant; the insolent and proud spirits are also by no means to be followed. For it is good that thou shouldest be dumb and despondent, that thou shouldest be frightened and fidgety; such fear pleaseth me not evil, and there abide, and so go thy way, that thy conscience may be strengthened. But such proud spirits and unbroken heads, which drive so defiantly, and want to throb with God, as if he should be afraid of them, he does not want to have.

(13) Therefore you should humble yourself and stand in fear, feeling your faltering and weakness, and wishing that you had faith. If you feel this, thank God; for this is a sure sign that the word has struck you and moved you, and is exercising, penetrating and driving you. What kind of faith would it be if I went and did not have any trembling or trembling in my heart, by which faith should be exercised? For this is the very nature of faith, that it proves its power in fear, in death, in sins, and in everything that makes a man stupid or despondent. Therefore, if you feel this way, it is just the right time to

If you go there, faith will have to work. And there the secret confession is good for, that you go to a pious man, and denounce your affliction, ask for advice, and follow that advice, if he recognizes that you are so skilled that you should go to the sacrament. Confession and the sacrament actually serve this purpose, otherwise they should not be used, and that is why they are used, so that weak consciences, which are oppressed by their sin, may be counseled.

Fourteenth, then, you say: How then, because I am so lazy and cold that I have no desire for it, and yet I feel well that I need it; yet the gospel and sacrament will not taste good to me, so that all the sparks in my heart are almost extinguished? Answer: Nevertheless, you should not let it go. For because you still feel this, you are not yet corrupt, yet you are not as wicked as those we spoke of above; for you ever wanted to burn. Therefore, you should do this: take the word of God before you, go and listen to it being preached, read it, write it, or even sing it, so that you only handle it and act on it, and you will feel something that will not be lacking; and go to the sacrament and say: "Lord, I am a lazy ass, that is why I have come, so that you may help me and set my heart on fire. You must not think how you will prepare yourself so that you will be worthy to receive the sacrament; but be ready already now, when you feel that you would like to be helped, and that need urges you to go.

(15) It has often happened to me also that I have shied away from it, and so only stepped away more; until I saw that nothing helped, then I had to go. So you will also find that you see that it is the devil's ghost that pulls people away in such a way that the more they shy away and want to wait until they feel faith in their hearts, the further they get away from it; that at last, if they remain in the sense, all desire and craving in them go out, both to the Gospel and to the Sacrament, so that they never get there. Therefore, you must put aside your mind and shyness, and go and ask God to help you. If you do this often, you will

656 2. 11, 249-252. On Easter Monday. W. LI, 894-897. 657

that you will gain more and more desire for it, which you would not have gained otherwise. That is why I would like you to do the same, and there would be many of you who would go to the sacrament in such an opinion, so that they would gain more and more pleasure and become stronger and stronger; otherwise, if you do not go, you will always remain cold and only become colder and colder.

16 You should now take comfort in this, and you will know it when you try it. For it is impossible that God's word should not produce fruit and benefit. Thus God said in Isaiah 55:10, 11: "My word that goes forth from my mouth shall not return to me void, but shall accomplish all that I will. As the rain and snow fall from heaven, and make the earth moist and fruitful; so shall my word do." This saying should ever make us bold and joyful when we are already cold. We have by God's grace the word of God, so we should lift up our hands and thank God. How many are there in the world who do not have it? How else can you get it? Since you have the supply and all the readiness that serves for it, you have enough trouble on your neck. Therefore, because God says that His word will not go without fruit and that you will do the same, so that you do not make a mockery of it, but deal with it seriously, you will undoubtedly feel and sense something; and the more you do this, the better you will feel it. You cannot have such evil thoughts in your heart, if you take something from the Scriptures before you and read it, or come to another and talk to him about it, then the evil lusts will lie down and the flesh will be quieted. This I have often tried; and if you try it, you will also find the fruits and grasp that it is as God says. What more do you want to prepare?

(17) Is it not enough that you have come so far that you have God's word beckoning you, and feel your misfortune driving you toward it? Christ is there, waiting to help you; what more can he do? and no one is excluded,

than the coarse insolent heads, and the unfaithful, who are not in earnest. Therefore you should go to it, and consider that Christ sees much deeper into your heart than you do yourself, as you also see here in the gospel. The two poor men should not have wished for what they encountered there, but such grace befell them that Christ himself came to them, because they spoke of him, and revealed to them that they knew him. There they are full of joy, which they should not have desired; yet it was so deep in the bottom of their hearts that they themselves did not see that they desired such things; although their hearts were so set that they would have liked nothing better than to see the Lord Christ rise again and become king. Therefore, God sees deeper into the heart than we ourselves do, and gives us more than we desire. So he does here also: if you feel that you are not burning as you would like, but he does not see deeper into your heart than you do, because you would like to be completely inflamed and burning; therefore you should not flee from it, but go to it fresh.

18 Many sayings in Paul serve this purpose, as when he speaks to the Ephesians Cap. 3, 20: "The Lord is able to do abundantly above all that we ask or understand. Now we see what he gives us when we receive it, and we feel that we receive it with joy; therefore he says that we do not see it because we desire it, and do not even think of it; but the Lord, who searches the hearts, sees it and gives us his grace abundantly. Thus it came to pass of St. Monica, St. Augustine's mother, that when she had wept for her son nine years in succession, her heart was such that she would gladly have seen him become a Christian, and she proposed many counsels to make him a Christian, and to give him a Christian wife, that she might thus bring him to be a bad married Christian man; but this she could not hope nor expect, that he should become such a man as he afterwards became, though she would gladly have seen it.

658 L . 11, 252-234. On Easter Monday. W. XI, 897-900. 659

019 So see the examples in the gospel through and through. St. Peter was also too stupid when the Lord wanted to wash his feet, and did not understand that his need urged him to do so, and that his heart was in such a way that he needed Christ to wash him, as he soon after said, "Lord, wash not only my feet, but also my hands and my head," John 13:9. 13:9. So it is also in our hearts that we see the Lord Christ wanting to help us, and yet we are so stupid that we are afraid of him and do not think as much of his goodness as we might say. For if we thought him to be what he is, we would also say like Peter, "Wash not only my feet, but also my hands and my head," and so think, "Now I will go happily, and have more sin on my neck. Likewise also another example of St. Peter in Lucae Cap. 5, 6. 7. 8. when they sat in the ship, and caught so much fish that their nets were rent: then Peter was afraid, and fell down before the Lord, saying, "Lord, go out from me, for I am a sinful man." Behold, he was afraid of him, and commanded him to depart, when he should have called him to himself. Thus does stupid nature always shrink from Christ, since there is nothing but goodness, and he is there to help everyone. Therefore I have said that Christ should not be made a tyrant, but that he should be a friendly Lord and Savior, who desires nothing else than to help sinners and to entice and provoke everyone with words and examples.

20 This has been said clearly enough about the nature of faith, for the only thing we lack is a proper understanding of the nature of faith. Therefore do ye thus: Lift up and try, and ye shall feel it; and the more thou practisest it, the more thou shalt feel comfort and strength; and the more thou findest thyself unskilful, the more thou must take the word of GOD before thee, and do, or hear, or read, and speak of it, and thou shalt ever find and prove something that pleaseth thee and moveth thee. Besides, you should also ask and speak to God, as the apostles Luc. 17, 5:

"Lord, strengthen my faith." So go, and you will be strengthened. But if you want to follow your stupidity too much, you will never get there, because you are standing on the fact that you want to feel and not believe. You must feel your unhappiness and your fidgeting. Then it is time for you to go to the sacrament. And though thou be weak in faith, thou shalt not therefore withdraw: for he will not cast thee away: for he is there only to strengthen the weak, and to comfort the affrighted.

(21) All this I have not preached to the rough and hard-hearted, nor to our enthusiasts, but only to consciences, which are weak and foolish, and sometimes fall, that they may not despair, but know where to find help and comfort. Thus an old father in the wilderness said a good saying, when he saw that a brother was weak and stupid, he said, "Don't, my brother, you must not go away and retreat like that, you may go back so long that you get away from it altogether. For it is to be feared that the longer we remain from it, the colder and lazier we become; those shall remain from it, as we have said much, who lead a coarse and disorderly life, and do not think of mending. But they that would gladly amend themselves, and know their infirmity, and would gladly be rid of it, and see that they cannot help themselves, let them come hither to be helped.

(22) From this you see why God has appointed and ordained that His word should always be preached, and therefore it should not be despised. It is true that the word is of no use without the Spirit; but since God Almighty Himself says, as we have heard, "My word," which I preach, "shall not return to me empty," it must not be abandoned; for He will put the Holy Spirit into the heart through the word, and will not suffer you to open your mouth and wait for Him to give you a miraculous sign from heaven, and so abandon the Word and Sacrament. He himself thinks highly of the word and praises it highly, because he has decided that he will give his grace through it, as Christ says John 6:44: "No one comes to me except one whom my Father begets." How does

660 L . 11, 254-286. On Easter Monday. W. LI, 906-903. 661

the Father? Through Christ. How through Christ? With the word. So he tempts and entices you; if your need drives you, go up cheerfully and bravely present your calamity; but ever bring the word with you.

023 But let this be commanded of God, how thou shalt abide continually, and go now, because thou hast the word, and feelest thine affliction: then shall the word itself teach thee how thou shalt rightly prepare thyself to go. For then you must complain to God and say: Lord, I am a sinner, and cannot help myself with my ability; therefore I come that thou mayest help me. If I have the grace that only the word of God is heartily pleasing to me, and I have joy and delight in it, then I can remain well. For it must be a great thing that God gives me his word and makes it taste good and pleasing to me. Even if I am not yet as strong as I ought to be, I will grow stronger as time goes on, so that at last I will come to such a point that I will confess it without fear and leave my life over it. Therefore Christ says Matth. 7, 7. 8.: "Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For whosoever asketh receiveth; and whosoever seeketh findeth; and whosoever knocketh, it shall be opened unto him."

(24) Wherefore I will faithfully exhort you that ye deal wisely in this matter. We have condemned those who are able to prepare themselves with their works so that they may go; but those who feel their need and see that they are unable to do anything on their own, nor can they advise and help themselves, we have enticed them to go, for they have a blessed need of the sacrament. Therefore, when thou feelest thyself, go first to a pious man, and complain to him of thy infirmities, saying, Behold, I am fallen, would that I might be helped again, and ask counsel what I should do. Then you shall comfort him and make him go to the sacrament, that he may exercise himself and be strengthened. For it is only for this reason that we are comforted and strengthened by it.

will be. Therefore you shall not be driven in any way. If thou feelest thy stupidity, it is well with thee: for thou must feel thine infirmity. But if thou feelest it not, it is not well with thee, and it is better that thou stay away.

025 Take before thee the gospel and the scriptures, the more, the better, if thou know them well, and hast read them oft. For this is surely the devil's ingenuity, that he should take away thy delight in the word: he will not suffer thee to come to it, for he knoweth well what fruit it bringeth. Therefore, if you handle the word and pursue it as much as you can, you will see that Christ is with you and sets your heart on fire. But the best thing is that two or three of them speak of it with one another with earnestness, so that the living voice may go. Then it is also much stronger and the devil must give way. So all evil desire and thoughts are gone, and there follows such light and knowledge as you have never felt before; the only thing missing is that we fools have the noble treasure lying at the door and do not know how to use it; and the devil deceives us, so that he pulls us away and makes us lazy, because he cannot restrain us. Therefore, we must prepare ourselves and resist the devil's entreaties. So Christ will come and reveal himself, if at first you are not aware of it; the more you speak of it and deal with it, the more clearly you will recognize him, and will feel him kindling your heart within; as you heard in the Gospel of the two disciples who went into the village of Emmaus.

26 I have yet to preach this about the sacrament, as much as God has given; and I urge you, my friends, to grasp it and use it well; where there are enthusiasts who only harm the gospel, they should be punished by secular authorities. We must also let them listen for the sake of the pious; for God's word must be preached publicly to everyone, since we do not know whom it should affect.

662 L . 11. 287. 258. On Easter Monday. W. XI, SV2-SV5. 663

On Easter Monday.*)

Second Sermon.

I.

(1) This gospel shows and teaches three main things about the article of Christ's resurrection. First, that this history was done and written, besides others, for certain testimony and evidence of our faith in this same article. First of all, by the two disciples, who went away from the others in great strong unbelief of the resurrection, and spoke one to another of these things, as if they had now despaired of Christ, and that he was now quite dead with them, and buried in their hearts for ever, and could do no more; as they themselves also confessed in their words, saying, "We hoped that he should have redeemed Israel; but now is he dead above the third day." 2c.And though they have heard from the women that they have seen a vision of angels, saying that he is risen and alive, yet he is nowhere seen nor found. Secondly, which is the main thing, that Christ himself not only shows himself alive to the unbelieving disciples, so that they are now sure of it, and immediately go back to proclaim it to the others, and also hear the same from them; so that such testimony on both sides is consistent and confirmed; But also that Christ, before he is known by them, abundantly and clearly proves by the Scriptures that he had to suffer both and rise again from death, and therefore punishes them for not believing this; if they should know the Scriptures about Christ, as he had also told them before his suffering.

The other part of the gospel is an example of the power and fruit of the resurrection that was given in these two disciples.

*) This sermon is instead of the previous one in the edition d.

is seen above them when they speak of him and listen to his preaching; which is also a part of the testimony of the true resurrection. For Christ herewith proves by deed and work that he is not dead, as they first think him, but works in them and exercises his power through the word, even before they know him, and makes them believe, and now have a different mind and understanding, heart and courage, than before; as they themselves also feel this and confess: "Did not our heart burn when he spoke to us" 2c. As he still does in the whole of Christendom, since he is not seen, and yet leads and proves his work and rule, that he enlightens, comforts and strengthens them as a living Lord through the word, and defends and preserves them by his power against the devil's and the world's wrath and raging.

(3) Thirdly, the manner in which Christ reveals his resurrection, and how it is known and apprehended, is shown in this; namely, first by word and faith, before and rather than by bodily sight or sensation. Therefore he is at first hidden and unknown to them, since he comes to them and goes with them, whether he is truly with them, and the very Christ whom they have often seen and heard, and know very well, and yet now do not know at all, nor can suppose themselves to know, because they know that he died and was buried the third day before, and can have no other thoughts of him than of a dead man, and has become so alien and unrecognizable to them that they would not have known him, how long then he would have been with them until he preached to them this article of the resurrection and preached of it; as the text speaks: "Their eyes were kept, that they knew him not." Not that he was otherwise, or would not be known; but that their heart and thoughts were so strange and

664 2. 11, 258-260. On Easter Monday. W. n, 905-908. 665

are far from him. So he is not recognized by Magdalene and the other disciples until they have heard the word of his resurrection.

(4) Hereby he also wants to teach and show us that the power of his resurrection and his kingdom here on earth and in this life is to go and prove itself only through the word and faith, who holds on to Christ, whom he does not see, and therefore also in him overcomes sin and death, takes hold of righteousness and life. This is briefly said of the summa of the history of this gospel (as far as the article of the resurrection is concerned), of which we have heard more above.

5 In this gospel we are shown in particular the weakness of faith in the disciples, and how Christ showed himself in his kingdom and held his ground against such weak believers. For so we see in the whole history of the gospel of the resurrection of Christ, how first all the apostles, then the other disciples were all so weak to believe this article, even until his ascension, that he must punish them for their hardness of heart and lack of understanding, that they did not believe those who had seen him resurrected, Marc. 16, 14, when he himself had often proclaimed this to them beforehand from the Scriptures, that he would have to be crucified and rise again on the third day 2c.

6. From this we learn first of all: How even in those who are Christians and holy, weakness and infirmity remain, especially in the high things of doctrine and faith, that they cannot so soon understand them, nor grasp them as firmly and strongly as they should; And not so little nor so light a thing is faith, as the unintelligent and inexperienced spirits suppose, and our coarse clods, the pabstes, pretend, who think that faith is nothing else than to have heard and to know history and history, and thereupon make themselves believe that they have understood and believed all that the gospel of Christ says, when they have once heard or read it, pure and simple, so that they no longer need to learn and believe in it.
7. But that such a thing is nothing but a loose, futile thought proves that they themselves must confess that such a knowledge of history remains in their hearts quite still, cold and lazy, as a mere, empty shell, without sap and power, which neither helps nor helps, neither strengthens nor improves them; If, however, this great, high work of Christ's resurrection should ever take place and be preached, and thus heard and recognized, that it may produce fruit in us, awaken and kindle our hearts, and work in us new thoughts, understanding and courage, life and joy, comfort and strength. Where this does not happen, history is heard in vain and is dead in you, and nothing more than in Turks and pagans, who have never known of it, or have never believed it to be true. And you may not boast of any faith, even if you have kept the foam on your tongue, or the sound in your ears, and the dream in your memory of history, of which the heart neither experiences nor tastes anything. As the papists show with all their doctrine and life, that they neither believe nor think anything of this article from the heart, because they seek and obtain the power and benefit that the resurrection of Christ should bring, apart from Christ, from themselves, and by their works and their own merit, and condemn, blaspheme, and persecute the salvific doctrine that points us from such a lie to Christ and the power of his resurrection.

But Christians and believers experience both in others and themselves, confess and complain about their weakness that they cannot grasp this article so strongly with faith and bring it into their hearts as they should, and must fight and contend against such their weakness all their lives; as St. Paul himself says Phil. 3, 12, that he has not grasped it, but is always striving and striving so that he may grasp it, to know the power of the resurrection of Christ 2c.

(9) For although this article is in itself quite lovely and comforting, and full of joy and bliss, that it should ever enter the heart gently and easily, yet it has two strong obstacles that make it difficult to believe. First, that this work is in itself far too high and great, that it can never be sufficiently

666 D . 11, 260-263. On Easter Monday. W. XI, 908-911. 667

This life can be understood, even if the faith were completely strong and without weakness. For it is such a power and authority that we will only see and experience properly in that life eternally. Secondly, that our flesh and blood and the hearts of all men are by nature far too weak and stupid to believe God's word, and when they consider the greatness of such a work, they must be frightened and horrified when they look at themselves and their unworthiness in comparison.

(10) With the first cause and hindrance God can neither provide nor have patience; for the work must and shall remain as great as it is, and nothing shall be diminished, yea, the power and might, to which all creatures, man, angels, devils, and hell must yield and be subject; as it is necessary for our salvation and blessedness. For if this were not the case, we would have to remain dead under sin, under the eternal wrath of God. But with the other he can still see through our fingers and have patience that we are too weak to grasp such great work and power with faith. As we see Christ doing here to His disciples, who had well heard that He had risen from the dead, and yet were still in great doubt, even to such an extent that they had almost completely despaired of Christ, because they said: "We hoped that He would redeem Israel" 2c.

011 And, behold, with great diligence he taketh care of these two weak believers, and doeth all things to help their weakness, and to strengthen their faith. Because he sees and knows that they, grieved and sad because of this, have gone away from the other apostles and do not know what to think or hope, he does not want to leave them stuck and remain in such doubts and temptations, but to help them out, he comes and joins them on the way, leaving the other apostles all sitting with each other, who are also grieved and weak enough in faith because of this. But because they are in great distress because of unbelief, he soon finds himself alone with them, as if he had nothing else to do now after his resurrection, talking and discussing with them so kindly from the Scriptures, giving them cause for it,

They endure and ask him to stay with them and eat and drink with them until their faith is awakened and they are freed from doubt and become so strong in faith that they now recognize him and see that he is the same Christ whom they had previously had alive with them and had seen crucified three days ago, but until now had not been able to recognize on the way because of the doubt and weakness that was still in them.

12. So he himself wanted to demonstrate and show us for teaching and consolation how his rule after his resurrection should be done in his Christianity, namely, that he does not want to reject or push away the weak believers, even those who are mistaken and without understanding, or otherwise frail, stupid and despondent hearts and consciences; But to exercise and prove the power of his resurrection on them, so that he will kindly draw them to himself, yes, even find himself with them, and deal with them most beautifully and neatly, chat with them, teach and instruct them, yes, even eat with them, until such time as they become strong and sure in faith, and their hearts, previously sad and troubled, are gladdened again. That we also may know and take comfort in him, that we have such a Lord in him, who is also able to bear our weaknesses and hold them to account; and will not for this reason cast away and condemn those who so soon cannot believe and live as they ought; if only they are such hearts as will not despise nor deny Christ and his word, but have delight and love in him, and would gladly be strong and perfect in faith and life.

(13) As is seen in these disciples, how weak and unintelligent they are, that nevertheless their hearts are so set that they love Christ, love to speak and hear him speak, and would like nothing better than that what they have heard of his resurrection should be true. But it is far too great for them to believe that they cannot soon consider it certain and true; just as it is far too high and too great for us. Our dear Lord knows and sees this very well; that is why he can be all the more

668 L . II, 263-26S. On Easter Monday. W. XI, 911-913. 669

He is content and allows himself to be pleased that we only listen to him as his disciples, who want to be taught and instructed by him.

(14) To teach us also how to conduct ourselves in his kingdom, especially toward the weak in faith and infirm: that we also should not soon condemn nor cast away such as we see err, or even stumble, but also have patience with them; as Christ also did with us, and must still do daily. For though he is in divine power and authority for his own person through his resurrection, a Lord over heaven and earth, yet he rules his dear Christianity in such a way that he exercises and demonstrates the power of his resurrection on his poor, weak little group, and with such his power and authority he serves them, comforting and strengthening them.

(15) According to this example, even though we are already strong, we should not please and boast about ourselves, but let our gifts and strength serve the weak, and strive to raise them up and improve them with teaching, comforting, strengthening, friendly admonition and punishment. Just as one does with weak or infirm children and the sick, with whom one must ride and handle neatly and beautifully, and care for, carry and lift them until they grow up and can stand on their own feet.

16. Behold, this is one of the chief things in the gospel, concerning the kingdom of Christ, from which we learn how it is done and proceedeth therein; that it is such a government, wherein yet there remain in Christians, who have begun to believe and are holy, infirmities, ignorance, and other sinful infirmities, which yet he beareth and keepeth good; but so that they may be corrected. That one should not dream of such a church on earth, in which there is no infirmity or no error in the faith; as the papal crowd boasts of their church and congregations, that they cannot err 2c. For here we hear that not only these two disciples, but also the other apostles, have all erred in their most noble and necessary articles, and have remained in unbelief until Christ Himself, by many and various things, has taught them the truth.

The faith of Christ's resurrection, after he had been crucified, had been extinguished from his heart for three days, and he had retained such light almost nowhere except in Mary, his mother, who had kept the Scriptures in her heart, both when she had heard them from him and otherwise, and had been comforted and preserved by them in her great heartache over her Son's suffering and death.

(17) For the faith of Christ must always remain and be preserved in the church, and there must be some who have and confess the truth, though they are few, and the greater number also err, as they have all erred here; neither should it be preserved any more than by a Mary. For this reason he also allows these things to happen, so that many of the true saints also err and stumble, so that we should not rely on men, how many, great and holy they are, but look to the word, which is certain and cannot be deceived, as he instructs and guides these two here and afterwards all the others into the Scriptures at all times.

18. not forgetting the example of the gospel, which encourages and admonishes us to speak and hear gladly of Christ, and to handle the Scriptures and God's word, even though it is not always understood as quickly, nor goes to the heart as it should, and shows what power, benefit and fruit it produces when it is handled with a simple heart.
19. For first, we see that although these two disciples are still full of unbelief, yet because they are grieving with one another about Christ, they are chattering and disputing in a very simple and almost futile way, he will not and cannot stay away from them, but is immediately present and joins them in the friendliest way, and soon strikes their hearts and minds, and begins to preach to them a beautiful, glorious sermon about the very article about which they are grieving and doubting, the like of which they had not heard before. Then, on the other hand, they soon feel the power of it, so that their hearts no longer remain heavy, sluggish and cold to believe as before, but are moved and inflamed, and also enlightened and given a new mind, so that they can believe.

670 D . II, 265-267. On Easter Monday. W. n, 9I3-N6. 671

Now the Scriptures begin to be understood correctly and become clear and bright to them, which they had not understood before. And finally, the cover is taken off their hearts and eyes, so that they no longer regard him as a guest and stranger, but now rightly recognize and feel that he is no longer far from them, but is present himself, and works this in them, so that they are now quite certain in faith, and henceforth no longer need the bodily visible revelation, but can immediately go and preach to others as well, and strengthen and help against doubt and unbelief.

(20) Therefore, according to their example, we should gladly hear God's word and not become frustrated, for it is not only a necessary training for both the weak and the strong, the unintelligent and the learned, and teaches abundantly all that is necessary for salvation, and can never be unlearned; but it is also the means by which God wants to work in our hearts, giving faith and the Holy Spirit; as St. Paul Romans 17:17 says, "Faith comes from hearing the word. Paul Rom. 10, 17. says: "Faith comes from hearing the Word." And the fruit is certainly there, where it is meant seriously, although the heart is cold and lazy at first; but if one only continues and remains with it, it does not go in vain, that it brings and corrects the unintelligent and erring, strengthens the weak, and finally warms and enlightens the heart, so that Christ is understood and recognized in the Scriptures.

(21) And even if there is no other benefit in it, it should still encourage us to gladly deal with it, so that we may please God and the Lord Christ with it, and do a loving service; and know that he is then certainly not far from us, as he himself promises and says Matth. 18:20: "Where three or two of them are together in my name, there am I in the midst of them. Of course, the angels are also around you and have their pleasure and joy in it, while the devil is driven away and has to leave, as he had to leave Christ, because he resisted him with God's word, Matth. 4, 11.

(22) There was also an example of an old father in the wilderness, who had been abandoned by God.

When he was among the young crowd, he saw how they talked with each other, and when they talked about Scripture and divine things, beautiful young men joined them and smiled at them in a friendly and cheerful manner; but again, when they talked frivolously and uselessly, they turned away from them in displeasure and sorrow, and unruly black swine came and rolled among them. 2c.

II.

23. These are the most important parts of the history of this gospel. Above this is the main part of the preaching of Christ, which he preached to the disciples from the Scriptures; and in sum proves that Christ had to suffer, and so go into his glory 2c. Of which sermon the evangelist thus speaks:

And he began from Moses and all the prophets, and expounded unto them all the scriptures which were spoken by him.

24, This has undoubtedly been a beautiful, glorious sermon. Now it is true that we all want to know, and each one of us desires to know, what the Lord has written about him, so that they may be inflamed, strengthened and convinced; because there is so little, and, as it can be seen, nothing at all in Moses that says how he must suffer and rise again on the third day, and preach repentance and forgiveness in his name 2c. For the Jews also had Moses the time and length before, as they still read him diligently today, and yet have never seen such a great strange thing in it.

(25) But to this the evangelist replies, resolving this argument, that their hearts were inflamed when he expounded the Scriptures to them, and, as he says in the next Gospel, that he opened their understanding, so that they understood the Scriptures. It is clear from this that Moses certainly writes about Christ and is read in it, but it is up to him who reads it to also understand what it is. As Paul also says in 2 Cor. 3:14, 15 that the covering of Moses remains before the Jews.

672 2.ii, 267-269. On Easter Monday. W.xi, 917-919. 673

over the Old Testament when they read it, which Christ alone does not do. And as he says to his apostles Matthew 13:11: "Unto you it is given to understand the mystery of the kingdom of heaven: but unto others to see it, and to hear it, and yet not to understand it."

26 Therefore the Scriptures are such a book, which includes not only reading and preaching, but also the right interpreter, namely, the revelation of the Holy Spirit; as we also see in the experience of our time, when the articles of pure doctrine are most clearly demonstrated from the Scriptures, and the adversaries mislead, since it does not help them; and there has never been an article of faith preached that has not been challenged and contradicted more than once by the heretics, who have read the same Scriptures that we have.

(27) But to such a revelation belong also true disciples, who gladly let themselves be taught and instructed, like these pious simple-minded disciples, who are not clever and stubborn spirits and even grown masters, who reach far beyond heaven with their wisdom. For it is also such a doctrine that wants to make our wisdom a fool and to put out the eyes of reason, where it is to be believed and understood otherwise; for it also does not come from human wisdom, like other doctrines and arts on earth, which flowed from reason and can be grasped in it again. Therefore it is also impossible to grasp with reason; or if you dare to measure and reckon how it rhymes with it, you will get away with it; as all heresies have arisen from it from the beginning, and both Jews, pagans, and now the Turks, become mad and foolish about our doctrine and faith, because it is not according to reason and human wisdom; without only the pious simple-minded little group, which remains on this path and speaks: God has spoken it, therefore I will believe it; they can grasp and understand it, as Christ Himself Matth. 11, 25. and gives thanks to God with a glad heart that He has hidden these things from the wise and prudent, and revealed them to babes.

28 For it does not help, you can't be wise people and the high reason.

to explain the wonderful things about Christ, that the natural man is the Son of God from eternity, and yet died and rose again, and also became a Lord in heaven and earth according to human nature, and reigns in divine power over all creatures, although he is nowhere to be seen; and that for his sake alone, if we believe in him, we will be saved 2c. That is why God had to make it so that whoever does not want to be a fool and a child here and believe badly, should not understand it either.

29 Behold, what manner of men did he use to reveal and witness this supreme work of his resurrection? The poor women of no understanding, who, having bought the precious ointment, come to the tomb with useless, futile food and toil, not considering that the tomb is covered with a heavy stone, sealed and guarded; nor do these foolish women become the first to whom Christ reveals his resurrection and makes them preachers and witnesses of it. So he also gives these disciples the understanding of the Scriptures, which all the highly knowledgeable scribes do not have, so that they now look at Moses with different eyes, and must say, "Behold, I have read and heard these things so long before, and yet never understood them.

(30) As if God wanted to say by this: "Well, I see that it does not help if everything is already spoken and written in the clearest way; as all articles are presented clearly and brightly enough in the Scriptures. For how did the article of God and the creation of God alone make a canker of heretics, Manichaeans, Valentines, Marcionites 2c., of which it was spoken and written in the clearest possible way? Item, what did it help that Christ himself clearly and publicly confirmed his teachings among his own people with great miraculous works? Nothing else, but that they both approach and pervert his word and work and call it the devil's and Beelzebub's word and work. That God must also continue and say: "Because they do not want to have and accept it as I say to them, it will also remain hidden and incomprehensible to them; and he wants to explain it in clear words.

674 8. 11, 269-271. On Easter Monday. W.n, 919-922. 675

Let it be written and preached, but let it all be revealed to a few simple-minded people who ask after my word; to the others it shall be vain and palpable darkness (like the Egyptian, although it appears and is preached in the clearest way), yes, it shall be pure vexation and poison, on which they must stumble and fall with blasphemy and contradiction until they come to ruin.

31 Thus the Jews have had and read their Moses unto this day, and yet understand nothing at all that he saith of Christ, yea, even of other lesser articles; even as their fathers understood nothing of it, without a few that believed, as the beloved prophets, and afterward the apostles, who have spun out of one saying, as we shall hear, all their books; and Revelation giveth them such preaching, that yet every man must say it is the truth.

32. What does Christ do, when he shuts up the Sadducees (who did not believe in the resurrection of the dead, and kept no scripture but Moses alone), and convinces them of the resurrection of the dead, taking the most common word, which they had in all their religion, and which was known to all the Jews, and in daily use, that God says, "I am the God of Abraham, and the God of Isaac, and the God of Jacob? makes hereby known to Moses, and thus concludes: "Do you then consider God to be such a God as is a God of the dead; what would it be for a God of those who are no more? Therefore, if he is and calls himself the God of Abraham, Isaac and Jacob, they must live, even though they have died to this life and are in the grave; for he cannot be a God of those who are nothing. Therefore Abraham, who is now under the earth, and all the saints before him must live, he says, though they are dead before you; for this is and remains his name forever, that he is a GOOD to Abraham, and to all who believe, as he promised him and to all, saying, "I will be your GOOD" 2c.

(33) Behold, who would have thought that in such short, simple, common words there should be so much, and such an excellent rich sermon, yea, a great mighty book to be made of it? Which they

They knew very well, and yet did not believe that one word was to be found in the whole of Moses concerning the resurrection of the dead; therefore they also held to Moses alone, and rejected the prophets, who nevertheless took all their preaching of the high articles of the faith of Christ from Moses.

34. so that we come to this sermon of Christ, and see one of the sayings, which he led out of Moses. Gen. 3, 15. stands the first word of grace and promise of grace, so God gave Adam and Eve, when he says to the serpent: "I will put enmity between you and the woman, and between your seed and her seed, the same shall bruise your head, and you shall bruise it in your heels." This saying reads the Jew, Turk and Gentile, and human reason: but it is to them vain hard pebbles, yea, dead, vain words, out of which they can neither press nor make anything; but when revelation comes to it, it is understood that so much is said: The serpent, the devil, by sin wrought death and everlasting wrath of God in Adam and Eve. But in order that such a terrible fall and misery, in which they were led by the devil, might be helped again, God, out of causeless mercy, found counsel with Himself that through the seed of the woman, that is, a natural fruit of a woman, the same head of the serpent, that is, sin, death and eternal wrath, should be crushed and its power taken away, so that it should no longer be a lord of death, nor be able to keep man under sin, nor in God's wrath and condemnation.

35 From this follows a whole New Testament, all the sermons of St. Paul and the apostles, which do not tell much about the history and miraculous works of Christ, but, if they can, make a whole meadow out of such a saying as out of a flower, yes, if revelation comes to it and the Holy Spirit, who knows how to rightly chew and press the words, so that they have and give sap and power. For first of all, this indicates that this seed must be a natural child, born of a woman, but without sin; for Scripture testifies that what is born of man and woman into the world is in sins and under God's curse; as

676 L . ii, 271-27S. On Easter Monday. W. xi, 922-924. 677

David Ps. 51, 7. says: "Behold, I am begotten of sinful seed" 2c. For this flesh and blood is even gone through and corrupted with evil desire and disobedience against God. Therefore, as the seed is corrupted in father and mother, so it remains in the children; therefore, no human being can come from male and female without a sinful nature. For this reason, God has made this provision, that for the conception and birth of the promised seed of Christ, He takes only a female, who becomes the mother of the child without a man, through the Holy Spirit, who works such conception and birth in her, so that he would still be a natural man of our flesh and blood, but without all sin and violence of the devil, so that he could crush his head.

36 Secondly, if he is to be a lord of sin and death, to throw the devil under himself and snatch him out of his power, a divine, almighty power belongs to him. For it is not human power and ability, even if he were completely pure and without any defect in body and soul, as Adam was created in the first place, that he should take away this eternal, never-ending misery and destruction, and instead create and give eternal, everlasting good and life. Therefore it follows that he must have greater power than all creatures, including all angels: this can be no one but God himself, the Lord over all creatures.

37. After this follows also further: If he was born of man, he is also mortal, and like the others must also die in the flesh; and because he was born of man for our sake, and was sent by God to help us from sin and death, he had to take our place and become a sacrifice for us, bear the wrath and curse in which we fell and were under, and do enough for it; but he did not have to remain under it, but because he was an eternal person, he could not be kept from death (says St. Peter, Apost. 2, 2. Peter Apost. 2, 31. also from this and similar sayings), but also with the body, before he would be consumed by it and decomposed, must penetrate through it, and tear himself out again, and through his resurrection and eternal life

to begin to reign mightily, in eternal power and glory, so that he may finally bring his own out of and over sin, death and the devil to eternal righteousness and life.

38. Behold, this alone is the one saying, which Christ, without doubt, as the first and principal saying, from which also the others flowed afterward, has not forgotten, and has interpreted out of his rich spirit; That it may be seen how vain such words, even miraculous works, are, which no reason can comprehend nor measure, and are understood only when the Holy Spirit comes, preaches and reveals them to those who believe and abide in them with a simple heart; then it begins to taste, and gives juice and strength, so that one must say: This will enlighten the heart and light a fire in it.

Thus the prophets looked into the Proverbs of Moses and drew their glorious prophecy of Christ from it; as, Isaiah Cap. 7, 14. sets from this saying the prophecy of Christ's birth in clear words: "Behold, a virgin is with child, and shall bring forth a Son" 2c.; item, the whole 53rd chapter, of His suffering, resurrection, how He would give Himself as a sacrifice for our sin 2c. Which no doubt Christ also referred to in this sermon.

40 So also the apostles, the foolish fishermen, did not learn to understand the Scriptures in the schools of the great scribes, but by revelation, through which Christ led them into the Scriptures, and could make a book or sermon out of a saying, such as the world cannot comprehend. And if I also had the spirit that Isaiah or Paul had, I could also make a New Testament out of this saying, where it was not made.

(41) Where did St. Peter get it, or where is it written in Moses, that he says 1 Peter 1:11: "For what blessedness did the prophets seek and search, who prophesied of the grace that was to come upon you, and searched for what and to what time the Spirit of Christ that was in them pointed"? Who told him that the Spirit of Christ had been and prophesied of Christ before

678 D . 11, 273-27S. Easter Tues. W. XI, 924-927. 679

the prophets were, and Christ was before all of them together with the Holy Spirit? Are these the words of a fisherman, or of a prudent and wise scribe? No, but the revelation of the Holy Spirit, who also revealed it to the prophets before. Item, where is it written in Moses, which the epistle To the Hebrews Cap. 1, 3. 4. says, that Christ has sat down at the right hand of the Father, as Lord over all, much higher and better than the angels? 2c. Of course he took it from the Old Testament, but not by reason, but by the revelation therein; therefore he concludes: If Christ is the Son of God and Lord of the angels, then he is certainly more and of a higher nature than the angels. Now every angel is more powerful than all the world and all human nature; and yet if this virgin's natural child is to be a Lord, not only of the evil angels, but also of the good and holy angels, he must be of some power and essence with God. This no one will say nor believe except from Revelation. As if I wanted to take Moses, the Psalter, Isaiah, and also the same Spirit, and make as good a New Testament as the apostles wrote; but because we have the Spirit so richly

and mighty, we must learn from them and drink from their fountains.

(42) Let this be enough of a piece or a saying of the sermon which Christ preached to the disciples out of the Scriptures, and thereby well and abundantly earned, yea, paid and set forth his penny, which he consumed with them in the inn. But what more sayings from Moses and the prophets are written by Christ and acted by him, that would be far too long to tell at once, and alone would make a book as large as the Biblia. But there is no doubt that they were the ones who later led the apostles, as they heard from him here and afterwards learned to understand him better on the day of Pentecost; a good part of which should be drawn from them in their sermons, in the Acts of the Apostles and in all the epistles, and every Christian should be commanded to follow them in his study and reading of the Scriptures; To this end the Holy Spirit is also powerful and gives understanding, as we have heard, as the right interpreter, if one treats them with earnestness and a simple heart; and produces the fruit, that one learns to find and rightly recognize Christ in them, from which the heart is awakened and inflamed, becomes confident and joyful.

On Easter Tuesday.*)

Luc. 24:36-47.

While they were talking about this, Jesus himself stood among them and said to them: Peace be with you! And they were afraid, and thought that they saw a spirit. And he said unto them: Why are ye thus terrified? and why do such thoughts come into your hearts? Behold my hands, and my feet, it is I myself: feel me, and see; for a spirit hath not flesh and bones, as ye see that I have. And when he had said this, he showed them his hands and feet. And when they yet believed not for joy, and wondered, he saith unto them: Have you anything to eat here? And they set before him a piece of broiled fish, and honeycomb. And he took it, and did eat before them. And he said unto them: These are the words which I spake unto you, while I was yet with you: for all things must be fulfilled which are written of me in the law of Moses, and in the prophets, and in the psalms. Then he opened their understanding, so that they understood the Scriptures. And he said unto them: Thus it is written, and thus Christ must suffer, and rise from the dead the third day, and preach repentance and remission of sins in his name among all nations, and begin at Jerusalem.

*) This sermon is also found in "Order and Report". See Columne 608 note above. D. Red.

680 L . II, 275-277. On Easter Tuesday. W. XI, 928-931. 681

I.

(1) I think that at this time your love has heard enough about the resurrection of Christ, what it does, why it happened, and what fruit it produces. But since the Lord has commanded those who preach the gospel to practice it always, we must also practice it more and more. First of all, in this gospel it is shown who they are that hear usefully and fruitfully of the resurrection of the Lord, namely, they that sit here shut up in fear and trembling: to them it is rightly measured, and they are the best disciples; to them also it ought to be most preached; though it must be preached among all nations, as the Lord says here at the end of the gospel. Therefore, let us first understand how those who hear the gospel righteously are skillful.

(2) The disciples were sitting in a heap, afraid of the Jews, and in danger of death, despondent and afraid of sin and death. For if they had been strong and courageous, they would not have crawled to the angels in this way, as they subsequently became courageous when the Holy Spirit came and strengthened and comforted them, so that they came out and preached publicly without fear. And to this end is this written, that we may learn how the gospel of the resurrection of the Lord Christ is comforting only to those who are in despair. But who are these? Actually, they are the poor, stupid consciences that are oppressed by their sin, and feel their hearts despondent, do not like to go to death, are afraid and shy away from a rustling leaf: these are the very ones, the shattered, miserable and meager souls, to whom the gospel comes to comfort and also tastes good to them.

(3) This also is evident from the manner of the gospel: for the gospel is a message and a preaching, how that the Lord Jesus Christ is risen from the dead, to take away sin and death and all unhappiness from them that believe on him. And if I therefore know him to be such a Saviour, I have rightly heard the gospel, he has rightly presented himself to me.

revealed. If then the gospel teaches nothing else than how Christ overcame sin and death through his resurrection, we must confess that no one can be saved except those who feel sin and death. For those who do not feel their sin and are not in despair, nor see their infirmities, it is of no use to them, nor does it taste good to them. And even if they hear the gospel, it does nothing for them, because they learn the words and speak of it as they have heard it, but they do not grasp it with their hearts, nor does it give them comfort or joy.

4 Therefore it would be good if the gospel alone could be preached in the place where such stupid and frightened consciences are. But it cannot be done, and therefore it bears so little fruit. Therefore we are blamed for wanting to preach many new things, and yet no one is bettered by our teaching. There is no lack of the gospel, but of the disciples, who hear it well; but they do not feel its sorrow and heartache, and have never tried it, and go safely and recklessly, like unreasonable beasts. Therefore let no one be surprised if the gospel does not bear fruit everywhere. For above these righteous disciples, of whom we have spoken, there are also many others who care nothing for him, who have neither conscience nor heart, and think neither of death nor of the salvation of the soul; they must be driven, like asses and unreasoning beasts, by force, for which the temporal sword is used. Then there are some who do not despise the gospel and understand it well, but do not reform or seek to live by it, but only speak the words of it and talk about it a lot, but no action or fruit follows. The third, however, are those who taste it and come to bear fruit with it.

5 So this is the conclusion of this piece, that the gospel is a sermon about the resurrection of Christ, which should serve to comfort and refresh the poor, afflicted and frightened consciences. The

682 L . 11. 277-280. On Easter Tuesday. W. XI. 931-934. 683

It will be necessary for you to be well prepared when you are about to die, and also in all kinds of other distresses, when you will think, "Behold, death is coming, and it is coming under my eyes; if only I had someone to comfort me, so that I will not despair. That is what the gospel is good for, and that is where it belongs, where it can be used well and blessedly. As soon then as a man knows and understands these things, and believes the gospel, his heart is at peace, and says, "If Christ my Lord, by his resurrection, has overcome my sin and trodden it under foot, why should I fear, and what should I be afraid of? Why will not my heart be of good cheer and joy? But no one feels such comfort, peace, and joy of heart, except the multitude, which before was thus terrified and full of sorrow, and felt its infirmities; therefore also these same unbroken, coarse people understand neither this nor other gospels. For he that hath not tasted bitter things tasteth not sweet things; and he that hath not misfortunes knoweth no happiness. For as it is natural in the world, that a man should be good for nothing, who neither tries nor suffers anything: so and much more is it in spiritual things also, that it is not possible for any man to grasp the gospel well, because he has felt such a dumb and frightened heart.

(6) From this you must conclude that there is no wonder if all who hear the gospel do not grasp it and act on it. There are many of them everywhere who despise and persecute it; they must be let go, and must be accustomed to it. Wherever the gospel is preached, such people will certainly be found, and if it were not so, it would not be right, for there must be many such disciples. After this you will also find many who do not pursue it, and yet do not accept it either, because they bear no fruit of it, but lead the same life as before. You do not have to accept all this. For in short, if you preach long and press on with the gospel, you will always find the complaint that

*) who does not give himself further and tries something (b).

You say, "Well, no one wants to go up there, and everything remains in the previous essence; therefore, you do not have to let yourself be challenged or frightened by it.

007 For, behold, what was done in Jerusalem, when the gospel was first heard, and the people were as many as it is written, that there were in the city at the passover eleven times an hundred thousand men; how many of them were converted? When St. Peter arose and preached, they made a mockery of it, and took the apostles for complete fools; and when they long preached the gospel, they brought together three thousand men and women. What was that against the whole city? It was against the rest of the multitude, as if it could not be felt that it had done anything; for everything remained in its former character and order, so that no change was seen, and almost no one was aware that Christians were there. So it still remains.

8 Therefore the gospel is not to be measured by the number of those who hear it, but by the small number of those who grasp it: these do not appear, they are not seen, and yet God acts in them in secret.

(9) There is one more thing about this that the gospel conceals in a hostile way, namely, the weakness of believers. We can see this in many examples; when Peter was already full of faith and the Holy Spirit, he still fell and stumbled, he and all who were with him, because he did not live according to the gospel and as he had taught, so that Paul had to punish him publicly, Gal. 2:14. Then many great holy men clung to him, who all stumbled with him. We read that Marcus went with Paul and then fell away and ran away from him, as we have in Acts Cap. 15, 37. ff. Item, when Paul and Barnabas quarreled with one another and clashed sharply. And before that we read in the Gospel how often the apostles, who were the best Christians, erred in gross matters.

010 These infirmities of Christians and believers darken the gospel most of all, so that people who want to be wise and prudent stumble and fret over them, and are few in number who know themselves rightly and well.

684 2. 11, 280-283. On Easter Tuesday. W. Ll, 934-937. 685

They say, "Yes, we want to be good Christians," and they are still so strange, envious, angry and wrathful that they think the gospel was preached in vain. This actually means to be angry with the weak and sick Christ.

(11) This also happened to the disciples: before, when Christ went forth in valiant and upright deeds, to press through with great honor, as he attacked a work, when it was done, they held fast; though yet many were offended there, namely, the high and great men, the saints and scholars, because he would not keep it with them. But on the other hand, almost the common man improved, and the people clung to him, because they saw that he did such righteous deeds with great power, and also lived in such a way that no one could blame him, but everyone had to say: "This is a holy great prophet. But when it came to his suffering, they all withdrew and departed from him, and none of his disciples remained with him. What was lacking there? Because they did not consider him to be the strong Christ, but the weak one. For he was now in the hands of the Jews, doing neither works nor miracles, as if he could no longer do anything and as if he had been abandoned by God. His power and high name even fell to the ground. Before, he was considered a prophet, the like of which would never come: now he is considered a murderer and a damned man. Who could see that this was Christ, the Son of God? Then all reason had to fall, yes, even the righteous great saints; for they thought: If it were Christ, the fruits would also have to be there, so that one could feel that it was him; so one sees nothing in him, but vain weakness, sin and death.

(12) Therefore this is the highest wisdom on earth, which is known to very few people on earth, that one should judge himself in the weak Christ. For if I ever see a pious holy man leading a holy and beautiful life, who will thank me for praising him and saying, "There is Christ, there is righteousness? It is true that even though bishops and great men are offended by such a man, the common man is better. But when he is infirm and stumbling, as soon as he

Everyone says, "Oh, if only I had thought he was a devout Christian, I can see that he is not. But if they look around, they will find no one who is not so infirm; indeed, they will see it in themselves: yet they think the gospel is out. Yes, if God were not wise, that He could hide it; how He makes a cover over Christ, since He drew death and vain powerlessness over Him, and yet Christ was under it, no man could see; therefore He says Matth. 26, 31. to the disciples beforehand, "All, all of you will be offended at me," that you will no longer think nor believe that I am Christ. Therefore this is almost a great hindrance, as I have said, which people take offense at, and think that the gospel is without power, when they look at it according to the infirmity and weakness of Christians, when they sometimes stumble.

13. Therefore, whoever wants to know Christ rightly does not have to take care of the cover; if you already see another one stumbling, you should still not despair, nor think that it is now over, but you should think this way: Perhaps God will deal with him in such a way that he will carry the weak Christ, as another carries the strong one; for both must go and remain on earth; although most of the part is supposed to be weak, especially in our times; but if you penetrate, you will see that Christ lies hidden there under the weak person, who then comes and wipes out and lets himself be seen.

14 This is what Paul means when he says to the Corinthians in 1 Ep 2:2: "I did not set myself apart among you to know anything apart from Jesus Christ crucified. What glory is this that he writes that he knows nothing but Christ crucified? It is such a thing that no reason and human wisdom can comprehend, not even those who have already studied and learned the gospel; for it is a wisdom that is mighty, secret and hidden, and seems nothing at all, because he is crucified, and has manifested all the strength and power of God, hanging there like a miserable abandoned man, and seems as if God does not want him to know anything.

686 L . 11, 283-286. On Easter Tuesday. W. LI, S37-S39. 687

I alone know how to speak and preach about him, says St. Paul. For the Christ who sits above does wonders, and comes and breaks in with power, so that everyone sees who he is. Therefore it is soon learned that he is known. But to know the weak Christ, who hangs on the cross and lies in death, requires great understanding; whoever does not know it must be offended and angry.

(15) Yes, there are also some who know the gospel well, and yet are annoyed with their own lives, and think that they would also like to become godly; but they feel that it will not go on anywhere, that they are beginning to be hesitant, and think that it is lost with them, because they do not feel the strength that they should have, and would also like Christ to be strong in them and to show himself in great deeds. But our Lord God does it to humble us so that we see how we are such weak creatures, wretched, damned and lost people, if Christ would not come and help us. Behold, this is the high wisdom which we have, and in which all the world is offended.

(16) But we have not given leave to go and always be weak, for we do not preach that one should be weak, but that one should recognize and bear the weakness of Christians. The point was not that Christ should hang on the cross as a murderer and evil-doer, but that one should learn from it how deeply strength is hidden under weakness, and that one should learn to recognize God's power in weakness. So it is not to be praised that we are weak, as if we should be and remain so; but it is to be learned that no one should think as if those who are weak were not Christians, and if he feels his own weakness, that he should not despair: so it is for this reason that we recognize our weakness and always strive to become stronger. For Christ must not always suffer and lie dead in the grave, but come forth again and enter into life.

(17) Therefore let no one think that this is the right way and state; it is only a beginning, in which one increases from day to day.

But see to it that you do not give up and despair when you are as weak as if you were lost, but that you work at it until you become stronger and stronger, and endure and bear your weakness until God helps you and takes it away. Therefore, when you see your neighbor infirm, when he stumbles, do not think that he is finished. God does not want one to condemn another and please himself, since we are all sinners; therefore, if you do not do this, he will drop you and throw you down, and lift those up. He wants us to help one another and bear one another's weakness.

(18) Let this be said of weakness, that ye may have a right understanding; for it is very needful to know, especially at this time. Oh, if our bishops, pastors and prelates, who should have it the most, had had this wisdom, how well would it be in Christendom that they could bear the weak consciences and know how to deal with them. Now, however, it has come to pass that there is nowhere to look but at vain strong Christians, and that they cannot bear the weak ones, but only act according to severity and use force. In times gone by, when things were still going well, the bishops were very much lacking in the piece that high and holy people had been and yet consciences had driven and pushed too much. It is not so with the Christians; for Christ still wants to be sick for a while, wants to have both flesh and bone with each other, as he says here in the Gospel: "Feel me and see, for a spirit has not flesh and bone, as you see that I have." He wants to have it both ways, not bone alone, or flesh alone. So we read in the first book of Moses Cap. 2, 23. when God created Eve, Adam said: "This is once bone of my legs, and flesh of my flesh"; does not say flesh alone, or bone alone, gave himself also both; for he must also have both. So it is also with Christ and with us; therefore he speaks here: I have both flesh and bone; ye shall not find in me vain legs, neither vain flesh; ye shall find both that I am strong and that I am sick.

688 L . 11, 286-288. On Easter Tuesday. W. XI, 939-942. 689

019 So also in my Christians it must be so among themselves, that some are strong, and some are weak. Those who are strong go on, being fresh and healthy, and must carry the others, that is, the legs. The others are the weak, who cling to the strong. This is also the largest group; as you can see, there is always more flesh than bone in the body. For this reason Christ was both crucified and died, and again came to life and was given glory, so that he was not a ghost, as the disciples here consider him to be, and were terrified of him, thinking that because he was not the same leg and the strong Christ, he was not, but a ghost.

(20) The apostles and Christ Himself were very much in favor of this wisdom, and after this I know of no other book in which it has been practiced; it is sometimes stirred up, but nowhere practiced, but the one book of the New Testament is always in favor of it, and is everywhere used to make people think that Christ is weak and strong. So Paul says to the Romans Cap. 15, 1. 2. 3.: "We who are strong should bear the infirmities of the weak, and not take pleasure in ourselves. But let every one of us so set himself that he may please his neighbor for good, for correction; for even Christ had no pleasure in himself." Therefore we must also do such things, and this is to be our wisdom, which we must learn here.

21 And to this school belong all those who are painted here in the gospel, whom Christ finds despondent and stupid. The others, who do not belong to this school, can easily be felt, because they have rejected and despised the gospel. In this way each one can feel in himself whether the gospel is heartily pleasing to him. If you also see in another that he proves himself in such a way that you can feel that he would heartily like to be godly, you should not despise him.

22 The gospel now gives these things one after another. First, that the Lord is standing among the disciples, and is now strong, having overcome all things, sin, death, and devils; but they are not yet standing, but are sitting, and he comes and stands in the midst of them. Where does he stand now? Among the other despondent and weak

The multitudes that sit there are afraid and weak; but he is strong and mighty, though it seemeth not. For though it does not appear before the world, yet it appears before God. He also shows them hands and feet, and comforts them, saying:

Why are you so terrified, and why do such thoughts arise in your hearts? Behold my hands and my feet, it is I myself, feel me and see; for a spirit has not flesh and legs 2c.

(23) This is no other thing than the sermon which teaches that one should not be offended at the weak Christ; he does not accost the disciples, saying, Away with you, I will not have you; be strong and bold, and sit there desponding and afraid; he does not do this, but comforts them kindly, that he may make them strong and undaunted; therefore they also became strong and undaunted; and not only this, but also joyful and glad. Therefore do not reject the weak, but deal with them, so that from day to day they may be made stronger and more confident. It is not the opinion that it is right for them to be weak, that they should remain so, for that is not why Christ stands among them, but that they increase in faith and become undaunted.

24. *) Here it should also be said, because the gospel speaks of spirits appearing or walking; for we see here that also among the Jewish people and by the apostles themselves it is held that at night and otherwise spirits go astray and are seen; as also Matth. 14, 25. ff. when the disciples were sailing in the ship at night and saw Jesus walking on the sea, they were terrified as of a ghost and cried out in fear. And here we hear that Christ also does not deny, but confirms with his answer that spirits appear, because he says: "A spirit has not flesh and bone" 2c.

(25) But this the Scripture saith not, neither hath it any example, that such as these are the souls of men dead, and should walk among men, and seek help; as we have hitherto known.

*) From § 24. to 27. incl. has d.

690 2. 11, 288-290. On Easter Tuesday. W. XI, 942-945. 691

We have believed in our blindness, deceived by the devil. Therefore the pope has also set up his fictitious purgatory and shameful fair year market; and it can be well seen from the same lying doctrine and abomination, as from the fruit, that the foundation on which such is built, namely from the walking souls, also comes from the lying father, the devil, who has deceived the people in the name of the dead people.

26 For we have reason enough not to believe such a specter of spirits going astray under the names of souls. First, from the fact that the Scriptures say nothing about the souls of dead men, who have not yet been resurrected, going about among the people, since everything else that we need to know is revealed in the Scriptures; nor do they want us to know a word about it, just as it is not possible for us to understand how it is with the spirits who have departed from the body before the resurrection and the last day, as they have now been separated and separated from the world and from this time. Secondly, that it is also clearly forbidden in Scripture that one should not ask anything of the dead, nor believe them, Deut. 18, 11, Isa. 8, 19. And Luc. 16, 31. is indicated that God does not want any of the dead to rise or preach, because Moses and the Scriptures are present.

Therefore it should be known that all such ghosts and visions, which can be seen or heard, especially with rumbling and rumbling, are not the souls of men, but are certainly devils, who have their game, either to deceive people with false pretenses and lies, or to frighten and torment them in vain. Therefore, a Christian should not judge himself against such a ghost, which pretends to be under the name of the soul, any differently than against the bodily devil, and thus be equipped with God's word and faith, so that he does not let himself be misled or frightened, but sticks to the doctrine, which he learned and confesses from the gospel of Christ, and cheerfully despises the devil with his rumbling; as he does not stay long, where he feels that people trust Christ and despise him. I say this so that we may be wise,

Lest we be deceived against such deceit and lies, as he has deceived and deceived even worthy people, such as St. Gregory, under the name of the souls.

28. *) What then is this, that he teaches the disciples hands and feet? Thus he saith, Then learn ye to know me; I am now strong, ye are weak, as I also was; therefore see that ye also become strong.

II.

29. So we have one main part of the gospel; now follows the other at the end of the gospel, where the Lord concludes and says:

Thus it is written, and thus Christ had to suffer, and rise from the dead on the third day, and preach repentance and forgiveness of sins in His name among all nations.

030 Thou seest that the gospel is such a preaching, preaching repentance and remission of sins; and that it is not to be preached in a corner, but before every man in a multitude, to take it or not to take it: for the longer it goeth forth, the farther it is heard, that it may bring forth fruit. Therefore one should not be angry if few grasp it, and not say that it is lost; but be content with the fact that Christ commanded and commanded to preach it in the whole world, whoever grasps it grasps it. But this is especially to be noted here, that he says, "Thus it is written, and thus Christ had to suffer and rise again, that repentance and remission of sins should be preached in my name."

31 First, let us see these two pieces: Repentance is called correction; not as we have called repentance, when one scourges and chastises oneself for sin enough, and when the priest lays out so much or so much for repentance; so the Scripture does not speak of this. But repentance is actually called a change and improvement of the whole life; when a man realizes that he is a sinner and feels that his life is wrong, that he then renounces it and

*) From § 28 to the end of this sermon have a b c.

692 L . ii, 290-2SS. Easter Tuesday. W. xi, 945-943. 693

Enter into a better being with all his life, words and works and the same also from the heart.

32 What then is repentance in his name? With this he separates the repentance that is not done in his name; therefore the text clearly forces us to consider two kinds of repentance. The first, repentance not in his name, is when I repent with my own works and thereby subdue sin, as we have all learned up to now and subdued ourselves to do; therefore it is not repentance in God's name, but in the devil's name. For it was confessed that we wanted to reconcile God with our works and our own powers; God cannot stand that.

But the other thing, repentance in His name, is done in this way: to those who believe in Christ, God gives correction through the same faith, not for a moment or an hour, but throughout life. For a Christian does not quickly become completely clean, but the improvement and change lasts as long as he lives, even unto death. Even if we do our best, we will always find that we have something to sweep up. For even though all vices have been overcome, that which makes us afraid of death has not yet been overcome, for very few come to desire death with joy; therefore, the longer we live, the better we must become from day to day. This is what St. Paul means when he says in 2 Cor. 4:16: "The outward man decays, but the inward man is renewed day by day." For we hear the gospel every day, and Christ shows us his hands and feet, that we may become more and more enlightened in our understanding, and more and more godly.

34 Therefore, Christ says, let no one take it upon himself to amend his life by his own works and in his name; for no one is an enemy of sin, no one repents and thinks to amend his life, it is not done except in my name. The name alone does it, and brings with it that one has a desire for it and would like to become different; otherwise, when one does man's doctrine and work, I go and think: O that you should not be allowed to pray, that you should not have to confess.

nor go to the sacrament! What good is your repentance, since there is neither love nor desire, and you do it forced, out of commandment or because of shame, otherwise you would rather let it stand? But what is the cause? It is that it is a penance in the devil's name, in your name, or in the name of the priest; therefore you also go and make it worse, and would rather that there were no confession nor sacrament, if you did not have to do it. This is called repentance in our name, which comes from our strength.

(35) But when I begin to believe in Christ, and take hold of the gospel, and doubt not that he hath taken away my sin, and hath blotted it out, and comfort me in his resurrection; then cometh there a delight in my heart, that without compulsion or urge I go forth of myself, and gladly do that which I ought, saying, Because my Lord hath done these things unto me, I will also do that which he willeth, that I may amend myself, and repent, for the love and honor of my Lord. There comes a right correction from the bottom of the heart, and happens from the desire that flows from faith, when I realize how great love Christ has shown me.

36. Secondly, one should also preach forgiveness of sins in his name; this is nothing else than that one should preach the gospel, which proclaims to all the world that in Christ all the sin of the world was swallowed up, and that for this reason he went to his death to take away sin from us, and for this reason he rose again to devour and destroy it; So that all who believe have this comfort and assurance, that it is as much as if they had done it themselves, that his work is yours and mine, and ours all; yea, that he gives himself to us for our own, with all the goods that he has. Therefore, just as he is without sin and does not die through his resurrection, so also I am when I believe in him, and then I go on practicing to become more and more godly until there is no more sin. This lasts, because we live here, until the last day. For it is presented to us as an image, as he is without sin, that we also become so. But we are not yet so, because we still live here.

694 2. 11, 293. 294. On Easter Tuesday. W. Ll, 948-951. 695

37 St. Paul speaks of this when he says to the Corinthians in 2 Ep. 3:18: "In all of us the clarity of the Lord's face is reflected, and we are transfigured into the same image, from one clarity to another. Christ is the image as he rose from the dead, and is presented to us for this reason, that we may know that he rose from the dead for the sake of our sin, to overcome it. The image stands before us and is held up to us through the gospel, and is thus reflected in our hearts, so that we sing it by faith, if we believe it to be true, and practice and do the same daily. So the clarity goes out of him into us, and happens that we become clearer and clearer, and come into the same image that he is. Therefore he also says that we do not become perfect and strong so soon, but must increase day by day until we come to be like him; and we have many such sayings in Scripture from time to time.

(38) Now to preach forgiveness of sins in his name is not to refer to confession alone, or to one hour, for it must be understood that it is not based on my works, but on the whole person. Now when I begin to believe, weakness and sin always remain, so that there is nothing pure that we would be worthy to be condemned. But now forgiveness is so great and strong that God not only forgives the former sins that you have committed, but also looks through your fingers and gives you what you are still doing, will not condemn us for daily infirmities, but forgives everything, considering that we believe in Him, if we only think that we will continue and come out.

39. There you see what a difference there is between what has been preached up to now and what has been preached up to now about letters of indulgence and about confession, and what people have meant to get rid of sin with them, that they have gone so far and put such trust in it that they have thought that whoever dies on it now will go up to heaven from his mouth; Not knowing that we would have more sin on our necks and would not be rid of it as long as we lived, but thinking that everything would be bad if we had confessed. Therefore this is a forgiveness in the devil's name. But understand this correctly: through absolution you are absolved and absolved of sins, that is, put into a state in which there is forgiveness of sin without ceasing, which never ceases; and not only of past sins, but also of those which you have now, if you believe that God considers it good for you and gives you what you have sinned; and even if you still stumble, that he nevertheless will not reject nor condemn you, if you continue in faith. This sermon goes through all the world, but there are few who understand it.

040 Therefore ye have heard what the gospel is, and what repentance and remission of sins are, whereby we come into another and new estate out of the old. But take heed lest thou trust thyself, and become a sinner, as if thou wouldest go when thou sinnest, and think that there is no need, and sin freely all the time; that would be sinning against the mercy of God, and tempting God; but if thou thinkest to come out, thou art well, and all is forgiven thee. This is the other part of the gospel, and we will leave it at that.

696 L. 11. 295. 2S6. On Easter Tuesday. W. XI. 951-953. 697

On Easter Tuesday.*)

Second Sermon.

I.

In the first part of this gospel we are given a comforting example and picture of how Christ shows himself and what he does for his dear disciples, namely that he is present as soon as they speak of him and steps into the midst of them; in addition he speaks the friendly cheerful word: Pax vobis! (Peace be with you!), yet the disciples are terrified at this, and take such thoughts as if they saw a ghost; but he does not want to suffer such terror, and therefore punishes them for letting such thoughts fall into their hearts, and thereupon shows them hands and feet, that they may see that he is not a ghost or another Christ than he was before, but of their flesh and bone, and of the same nature; so that they may not be terrified of him, but rather cheerfully comfort themselves, and provide good things for him.

(2) For this image and sign shall serve to be a comforting sight or image to all troubled hearts; especially against the specter that is called a false Christ. For the devil also has a way of coming to man, both openly and secretly, either by false teaching or by secretly injecting himself, and also wants to be Christ himself, can also first greet friendly and offer a good morning, but then attacks the heart with terror and sorrow, so that it does not know where Christ remains.

(3) For he delights to deceive us under the appearance and name of Christ, and always wants to be God's monkey, and to imitate him in what he sees him doing. Now God has a way of showing Himself that He may first of all frighten those who are not yet frightened; moreover, that even naturally fearful hearts of stupidity, because of their nature, are always terrified of His words and works;

*) This sermon is in the edition d.

But those who are frightened, he soon comforts again and speaks kindly to them. The devil also imitates this and comes under the name and words of Christ, but both with false comfort and terror; for he reverses both, that he makes those frightened and despondent who nevertheless need comfort, and again, comforts and strengthens those who should be afraid and terrified of God's wrath. Against this, we are to learn from this gospel the right distinction between such teaching and thoughts, which appear to us both terrible and comforting, whether they are from God or from the devil.

For first of all, the lying spirit soon began such sweet deceitfulness in Paradise, when he came to Eve with fine, kind, sweet words: "Well, there is no need, why should you fear and be afraid to eat from one tree; do you think that God should have forbidden you this fruit alone and not allow you to eat from this very tree? Yes, he knows that if you eat from it, you will become much wiser and be like God. This was a good consolation and a beautiful, sweet sermon, but it left a terrible stink behind, and led the whole human race into such damage, which we all still have to lament. Therefore it is also a proverb among those who want to be devout and learn to discern the spirits, that the devil always comes first with sweet, comforting words and then leaves behind terror and an evil conscience, while the good spirit does the opposite.

(5) And it is true that his roguishness is such that he creeps in secretly like a serpent, and first adorns himself in this way, but before looking around, stabs with his tail and leaves the poisons behind him. Therefore, one should not rely on it.

698 L . II, 2S6-29S. On Easter Tuesday. W. Ll, SS3-SS6. 699

When a preacher sneaks in as an angel of God, he gives the best words and swears that he seeks nothing else but to help the souls, and also says: Pax vobis! For this is what the devil needs when he smothers people's mouths and thus gains room to preach and teach through them, so that he then does his damage; and if he does nothing more, he confuses consciences and finally leads them into misery and despair.

(6) He does the same with thoughts that he drives into the heart, so that he offends people and incites them to gross sins; he always begins with the word "peace," so that he first shreds the fear of God from his eyes, belittles the matter, and always preaches such thoughts and cries out, "Pax et securitas," there is no need. But much more he does this in high sins, which concern faith and God's honor, since he drives to idolatry and trust in his own works and holiness; there he first makes himself holy and pious and gives the sweetest thoughts: "There is no need, God is not angry with you. Just as the prophets, Jer. 6, 14, Ezek. 33, 30, say of such: "They will hear you and let you preach; but they always comfort and bless themselves, and say: "There is no need, hell is not so hot, nor the devil so black as he is painted. This is the devil's entrance and deceit, even if he teaches peace and greets you kindly; but after that you only see what harm and misery he has done, when you are already in it and can no longer get out of it; as experience teaches that many a one comes so easily into sin, disgrace and punishment, that he himself does not know, but is pulled in with a little hair or straw with such fine, sweet thoughts.

(7) Behold, this is a way for him to seduce many unwise and safe, careless spirits, so that they think they are sitting in God's lap and playing with him, so full of such thoughts and sweet devil's poison, so proud, hard and stubborn, that they do not want to hear or follow anyone. Nevertheless, some God-fearing people have understood this and warned others how the devil creeps in so sweetly, and how divine thoughts are so strong.

The first thing is to pretend to comfort, but in the end it leaves a stench behind, so that one can see that it has been there. But this is still a small thing, and belongs to young disciples, and every Christian should know to beware of such sweet poison beforehand; for when one first experiences it, it costs much damage before one learns to beware of it, and yet his mischievousness is not yet learned.

(8) The other way is, when on the other side he acts with terror even in small things, as well as outwardly with his jiggery-pokery and ghosts; as he has done so far with rumblings under the souls' names: there he plagues and frightens stupid, fearful hearts, and thus goes away and leaves no comfort behind him. But it is much worse when he enters the heart and begins to argue there, and even says things that Christ himself said, making the heart so afraid that it cannot think otherwise than that it is God and Christ Himself. And when such thoughts get the upper hand, it must finally despair; for where should it seek more consolation, if it feels that God Himself terrifies and shoots His arrows, who is to comfort it? As Job Cap. 6, 4. laments and says: "What shall I do, if he puts his arrows into me, and such arrows as suck out my life, and consume all strength and power?" yet God does not do such things, but the devil, who delights to shoot and spear the hearts in this way (as he also did to Paul in 2 Cor. 12.), but nevertheless he had taken his heart in such a way that he could neither speak nor think anything else, except: God does this.

(9) Now there is a much higher and more dangerous deception of the devil, since he comes and does not offer good morning nor peace, but terrifies and frightens the heart, yet under the form and voice of God; so that man is pressed down and slain under it, and cannot rise above it nor think that it is the devil. For because there is a delusion and feeling in the heart that it is God, against whom no one can stand, heaven and earth become too narrow for him, and all creatures are against him, and everything that he sees and hears terrifies him.

(10) Against such a shameful, lying devil, Christ has rightly presented Himself here.

700 D . ii, 29S-301. On Easter Tuesday. W. xi, sss-sss. 701

and painted as he truly is. For though it is true that he comes sometimes terribly, sometimes consolingly, yet he comes alone and at last to life and consolation, and to make the heart glad. And yet the human heart is so unintelligent in both these things that it does not know him (for the devil helps it with his input), nor does it think that it is Christ, or it quickly makes a false Christ out of him; just as the apostles here take him for a spirit or ghost, and their heart and thoughts are not at all that it is Christ, even though they see Christ's form and gestures. Therefore it is a great art and understanding to tear the false Christ out of the heart and to learn to imagine him correctly; because one must consider it, as it is said, that the devil prefigures a false Christ, even disguises himself in his form.

11 This gospel therefore shows what the true Christ and his word is. Namely, first, that he says, "Peace be with you," which is a part of the comfort he brings. Secondly, that he reproves them, and will not suffer them to take such false, terrified thoughts of him, saying, "Why are ye so terrified, and why come such thoughts into your heart?" This text is not to be paid with any money nor good, that an afflicted heart can learn and conclude from it: Although the devil brings all the sayings that are in the Bible to terrify the heart, if he makes too much and does not also give comfort afterwards, it is certainly the devil, if you would see even so apparently Christ's form as he hung on the cross or sits at the right hand of the Father. For it may well be that Christ comes and frightens you at first; but that is certainly not his fault, but yours, that you do not know him rightly. But this is the devil himself, who attacks you with terror, and does not cease until he brings you to despair.

(12) Therefore, you must separate Christ's terror from the devil's terror. For although Christ begins to terrify, he certainly brings comfort with him and will not let you remain in it. The devil, however, cannot let go nor cease to terrify, even though he first comforts and

sweetens. A Christian must know this and get to know the devil in such a way, especially in high temptations, when he feels terror and fear, so that he thinks that it must not remain mere terror, but must also cease and comfort follow again.

(13) Yes, you say, it is still Christ and his word, for he also preaches about God's wrath against sin, as he says Luc. 13:5: "If you do not repent, you will all perish" (2c). Answer: Yes, he can suffer this, and it should happen that you are terrified because of your sin (if you were not terrified before), yes, he must let it happen that you are also terrified before him because of your stupid nature, like these apostles. But this is not his mind, that thou shouldest abide in terror, but wouldest that thou shouldest depart; yea, he reproveth thee therefore, saying, Thou doest him wrong in thy thoughts, when thou puttest these things to him; and in short, he wouldest not that thou shouldest be terrified before him, but that against thy terror thou shouldest take comfort and cheerful confidence.

(14) If there are thoughts from his words and works that are terrible, he may begin them; but only direct him to where he himself meant, where there are still safe, hard and stubborn people: over them he must cry woe and threaten them with eternal hellish fire. For these are such people, who fear nothing before God; but if one wants to frighten them with God's name and word, they put on the horns, offer defiance to him, and become harder than an anvil and diamond. But you, if you feel that you are frightened (God grant that it is the right Christ, or not), just think, put an end to it and stop. For if it is truly Christ, he will not have it from you; but if it is not, you shall do it much less.

15 Therefore mark and keep this text and example, that Christ does not want his own to be afraid, nor does he want anyone to be afraid of him; but that when he sees you grieved and afraid, he may be glad to come to you, and you in turn may be glad of him and let go of the thoughts that have frightened you. And only learn,

702 2. ii. 301-303. On Easter Tuesday. W. n, 9Z9-W1. 703

that this is his language when he says: "Why are you frightened and let such thoughts come into your hearts? You paint me as a spirit who only wants to frighten you, but I come to comfort and rejoice you.

16 Know and be wise, therefore, when such heavy thoughts of Christ occur to you, that they certainly do not come from Christ, but from the devil; and even though you are terrified of him, a little sudden fright should not harm you. For so is nature that nothing good ever occurs to it, especially when the heart is otherwise stupid or sad and timid. Let thoughts be thoughts, and whatsoever cometh to mind; but think thou to hear the word of Christ, who would not have thee so terrified and afraid of him in his name, but rejoicest in him, and so receiveth him as he comforteth thy poor sinful and afflicted heart; Let the others be terrified, the hard impenitent heads, popes, tyrants, and whatsoever are his enemies and blasphemers; there belongs such a thunderbolt as shall break in pieces iron, rock, and mountain.

Therefore, if there is a terrible Christ, he alone is and will be to these same hardened minds, though they do not believe it, but proudly despise it, until their hour and his time comes that he must trample them under his feet without all mercy. But he does not want to be like that towards his dear disciples and believers, who are already too stupid and frightened beforehand, that they are also easily frightened before their dear Savior. For it is not his opinion at all, says St. Matthew Cap. 12, 20. from the prophet Isaiah Cap. 42, 3, that he wants to completely break and even extinguish the crushed reed and smoldering wick, that is, the crushed, afflicted, humble and despondent consciences. Whether then the nefarious, proud, insolent devil's heads turn to nothing everywhere at his terror; should therefore also the stupid fearful hearts repay this and lead such terror over themselves, which he wants to have in short unafraid? Or if no terror and gloom help in those, should no comfort not help here either? then Christ would be lost altogether, and could

his kingdom will not find room, nor create fruit on earth.

(18) Therefore, if you feel frightened and despondent, let this comfort you again, so that Christ may also take place in you; for he will not find a proud, unrepentant heart in you that does not want to be humbled; otherwise you would have cause and need to be frightened before him, as before him who is also set up as a judge of the wicked and despisers: but come to you, that he may offer and bring you grace and peace, as you desire and ask. Here beware, I say, lest thou cast away such a friendly greeting and thy own salvation, and make this dear Saviour Satan, or rather hear the devil in Christ's stead, who is a liar and a murderer, and delights to afflict the weak and afflicted hearts. And it is his way that he does not cease; and if he cannot frighten enough with one saying, he comes with ten and an hundred, and presses on until he sinks the heart so completely, and consumes it in sorrow.

19 As a Christian, you can certainly conclude that such thoughts are not from Christ, nor can they be. Yea, though it were possible that it might be Christ himself, yet here thou hast his word and true testimony, which thou shalt believe more than all appearances. And for this you should not desire a secret revelation of Christ or an angel from heaven, for such can be absent and deceptive, and are nothing but mute images. But here thou hast his living voice and word, that he speaketh openly before all the disciples, and reproveth them for such thoughts, that we may know that he hath no pleasure in them.

(20) He shows the same thing with outward signs and works: he does not stop at words to punish their thoughts, but also shows them his hands and feet, so that they may see and feel that he is himself, as if to say, "Why do you still doubt me and make a ghost out of me with your thoughts? You have never grasped a devil or a ghost, nor have you seen flesh and blood as I have, even though they sometimes take on such a form and deceive the senses.

704 L . ii, sar-sM. On Easter Tuesday. W. xi, ssi-ss". 705

(21) So he also gives them a very sure sign in addition to the word, and comforts them with the deed, that they should not be afraid of him; he shows them what he has done for them. For this is a lovely, comforting and joyful image, to see the hands and feet of this dear Savior pierced for my sake and my sins nailed to the cross; he shows me this as a sign and testimony that he suffered, was crucified and died for me, and does not intend to be angry with me and push me into hell.

(22) For this is really to see his hands and feet, when I know by word and faith that what he has done has been done for my good, salvation and comfort. There I see neither executioner, nor death, nor hell, but sweet mercy toward all the poor afflicted, of which I cannot be afraid or dismayed, except that such a work is so great that the heart cannot grasp and comprehend it enough. So he will set us both free from fear by words and works, though we are at first terrified before him.

23. On the other hand, the devil finally shows his hands and feet, although he first comforts: these are the horrible claws of the wrath of God and eternal death, and finally comes with vain terror, murder and strangulation, which are his works, which he did from the beginning, and can hold up to the heart all the terrible images, examples and histories of all horrible sin, murder and punishment, which have ever happened, and how many and great people he has ever deceived, blinded and thrown into damnation.

(24) Wherefore when Christ is thus aright known, there cometh real joy, and so, as the evangelist saith, that the disciples marvel for joy, and cannot yet believe. This is also a strange text and strange speech. Before, faith was hindered by fear and frightened thoughts; now joy, which is now much greater than the terror was before, hinders, and now the disciples are so full of joy from the rebuke of the Lord and the showing of his hands and feet that they cannot yet believe.

(25) This is also a challenge to Christians, of which it was said before that grace is too great and glorious when we consider our littleness and unworthiness in comparison to Christ, and comfort is so overwhelming that our hearts are far too narrow to grasp it. For who should be able to grasp it in his heart that Christ shows himself to me, a poor sinful man, as such a friendly Savior, who gives me all that he has done for my own at once? Must the heart immediately be frightened of itself, and think: Do you also think that it is true that the Majesty, who created heaven and earth, should take such high care of my misery and look upon me so graciously, who has sinned so highly and manifold against him and deserved and brought upon myself a thousand times wrath, death and hell? how can such grace and treasure be comprehended by the human heart, even by some creatures?

In sum, faith is contested in the human heart on both sides and at both times, both in terror or sorrow and joy, and either the lack or the abundance is too great, and the comfort too little or too much. Before, when they would have liked to have something great, all the goods of God were too small and too little, that they could not comfort the heart, since Christ was still hidden from them; now, when he comes and lets himself be seen, it is much too great for their hearts, that they cannot believe it for wonder that he should have risen from the dead and be alive with them.

27. Finally, he shows himself even more friendly, sits down with them at the table and eats the roasted fish and honey with them, and gives them a beautiful sermon, so that he confirms them in their faith, so that they no longer fear or doubt, but now become strong in their faith, and thus all sorrow passes away.

28 Therefore let us learn from this the character and right way of the Lord Christ, where he comes and shows himself, that he takes his leave, and leaves the last with vain consolation and joy; for he must come with consolation at last, or else he must not be Christ. But always remains fear and

706 L .n,sas-so7. On Easter Tuesday. W. xi, 964-967. 707

If there is terror in your heart, you can freely conclude that it is not Christ, even though it appears to your heart, but the evil devil. Therefore do not entertain such thoughts, but hold fast to the word which he says to you, "Behold my hands and my feet," 2c.,' and your heart will be glad again, and the fruit will follow, so that you will rightly understand the Scriptures, and his word will taste to you from the heart, and will be pure honey and sweet comfort.

II.

The other part and the main part of this gospel is that Christ, having interpreted the Scriptures to them and opened their understanding, concludes and says:

Thus it is written, and thus Christ had to suffer and rise from the dead, and preach repentance and forgiveness of sins in His name among all nations.

(30) Here you see how the Lord again instructs and leads his own into the Scriptures, and thereby wants to strengthen and confirm their faith; so that even though he now visibly reveals and shows himself to them, he still wants them to cling to the word, so that they will no longer see him, and through the testimony of the Scriptures make both their faith and that of other people certain. For the power and comfort of the resurrection is not understood or received except by the faith of the word; as we have heard, though they see him, yet they know him not, but rather are afraid of him, until he speak unto them, and open their understanding by the scriptures.

31. Secondly, by such testimonies of the Scriptures he will teach them how and wherein his kingdom on earth shall go and stand, viz: That it shall not be a new reign or rule, which has to do with worldly and temporal things; but a spiritual, divine power, since he wants to rule invisibly everywhere through the word or ministry in the hearts of men, and work in them that they come from sins, God's wrath and eternal death to grace and heavenly eternal life, for which reason he also suffered and rose again.

32 He shows and interprets all these things in these short words, and thus summarizes the summa of the whole Gospel and the main points of Christian doctrine, which should always be preached and practiced in the church, namely, repentance and forgiveness of sins; therefore we must also say something about this.

(33) So far, the entire papacy has known nothing else to teach about repentance, except that it consists of three parts, which they call: Repentance, confession, and atonement; and yet of none of these can people properly teach. We let the word satisfactio, satisfaction, go to their will in the hope that we could bring them to the right doctrine with glimpses, but with the understanding that it does not mean our satisfaction, as in truth we have none, but Christ's, so that he paid for our sin by his blood and death and reconciled God. But because we have so often experienced and still see before our eyes that nothing can be gained from them by any kind of glamor, and that they only continue to contradict the right doctrine the longer the more vexed they become, we also want to and must purely separate ourselves from them and know nothing more of their fictitious words, which they have raised in their schools and now only seek to confirm their old errors and lies with them. Therefore, this word "satisfaction" should be nothing and dead in our churches and theology, and should be ordered to the magistracy and law schools, where it belongs and from where it was also taken by the papists, who should deal with it and teach the people how they should satisfy and pay, if they have stolen, robbed or unjustly held property.

34 The word "repentance", contritio, is taken from Scripture, which calls it cor contritum, a broken, sorrowful and miserable heart, Ps. 51:19, but it is not properly understood or taught by the monks. For they have called repentance the work, forced by one's own thoughts and free will, of a man sitting in a corner, hanging his head, and contemplating with bitter thoughts his previously committed sins; yet no serious sorrow and displeasure of sin followed from this, but more

708 L . ii, 307-30S. On Easter Tuesday. W. n, 967-970. 709

tickled themselves with such thoughts and strengthened the sinful lust. And though they spoke of it for a long time, they could not conclude how great the repentance should be, so that it would be enough for the sin; they had to console themselves with such patchwork and make do, that whoever could not have quite perfect repentance, should at least, as they call it, attritionem, have half a repentance and be a little tired of the sin.

(35) After this, they made themselves an unmistakable torment and fear with confession, because they taught that everyone was obliged to tell all his sins at least once a year, with all the circumstances, even if he had forgotten some that came back afterwards. And yet they gave the consciences neither proper instruction nor consolation from absolution; thus they pointed people to their own work: that if they had confessed their sin purely and well enough, which was impossible according to their doctrine, and had done enough for it, their sin would be forgiven them. Here there was no word at all of Christ or of faith, and the unintelligent, challenged hearts, which would gladly have been rid of sin and sought consolation, had to hang and hover in eternal doubt on such uncertain ground.

(36) And this being the most serious thing, they did not teach rightly what sins were; they knew nothing more of them than what lawyers call sins, and which belong before the judge and worldly punishment. Of original sin and inward impurity of the heart they have nothing to say. For they also pretend that human nature and the powers of free will are so perfect that a man would be able to accomplish so much from his own powers that he would fulfill God's law and thereby earn God's grace, and thus be without sin that he would not need repentance. But in order to make themselves something to confess, they had to invent sin, since there was none, just as they invented their own good works, which they considered to be the greatest and most serious, as if a layman had touched a consecrated chalice, or a priest had stammered over the canon at mass, and such like jugglery.

For this reason, we must not forget the pseudo-religious doctrine of repentance, so that they may be convicted of their error and blindness, because they now adorn themselves everywhere and make themselves beautiful, as if they had taught nothing wrong. Secondly, so that from the difference between the two, the true Christian doctrine may be understood all the better. Therefore let us speak of this according to the Scriptures, what is right Christian repentance and forgiveness of sin, which Christ commands to be preached here in his name.

38. first, right newness in Scripture does not mean such our own and self-made thoughts as the monks call contritio and attritio, whole or half repentance; but if your conscience truly begins to bite you and make you afraid, and your heart is seriously frightened by God's wrath and judgment, not only from public gross sins, but from right strong knots, if you see and feel that vain unbelief, God's contempt and disobedience, and, as St. Paul says Rom 8:2c, enmity against God, is in your flesh and blood, and stirs with all kinds of evil desire. Paul Rom. 8, 7. says, enmity against God is in your flesh and blood, and stirs with all kinds of evil lust and desire 2c., so that you have incurred God's wrath and deserve to burn in the hellish fire, eternally rejected by His eyes. So that repentance does not go piecemeal over some works that you have publicly committed against the Ten Commandments, since the dream and delusion of hypocritical and monkish repentance remains, who make up for themselves the difference between their works and yet find something good in themselves; but over the whole person, with all his life and being, yes, over your whole nature, and show you that you are under God's wrath and are condemned to hell. Otherwise, the word "repentance" is still too legalistic, as one speaks of sins and repentance in worldly matters, as of a work that one has done and afterwards thinks differently, and wishes that he had not done it.
39. such repentance and serious fright does not come from one's own human intentions or thoughts, as the monks dream of it; but must be worked in man by God's Word, which God's

710 2. 11, ros-sii. Easter Tuesday. W. Ll, 970-973. 711

The human heart is struck by the wrath of God and begins to tremble and tremble, and does not know where to stay. For human reason cannot see or understand such things of itself, that everything that is in human powers and abilities is already condemned to hell under God's wrath and before His judgment.

40. Therefore, these things must be preached and proclaimed, as Christ says here, so that people may be led to repentance, so that they may recognize their sin and God's wrath, and so that they may first be thrown under God's wrath and condemnation through the Word, so that they may also be helped to right comfort, divine grace and their salvation through the other preaching of the forgiveness of sin; Otherwise, man would never come to recognize his misery and suffering and sigh for grace; much less would he learn how to get from God's wrath and condemnation to grace and forgiveness of sin.

41 And this preaching of repentance, saith he, shall go forth unto all nations. Then he reaches out very far, and at once he brings under God's wrath all that is in the world, whether Jews, Gentiles, or whosoever they will, and in short, no man excluded, all that he finds and meets, except Christ, and says: "You are all condemned with all your doings and all your being, what you are, and how much, how great, how high, how holy you are.

(42) Yes, he frightens and condemns most of all those who walk in their own holiness, not believing that they are sinners, nor in need of repentance; as among the Jews, the holiest Pharisees, of whom St. Paul was also one before his conversion. Paul was one of them before his conversion, who lived and walked earnestly according to the law; among the Gentiles, some fine, highly knowledgeable, wise and honorable people; with us, the right pious monks, Carthusians or hermits may have been, who took seriously that they wanted to be pious before God, and lived so that they knew themselves to be guilty of no mortal sin, in addition to chastening their bodies most severely with fasting, vigils, hard camp, some also with blood whips 2c., so that everyone and they themselves also thought that they were

would not want to repent or do penance for such works and life, and even pay for their past sin with them, as with the best meritorious works, and earn heaven from God with such a holy life and buy it at a high enough price. It is precisely against such people that this sermon of repentance should be most powerful, and as if with a thunderclap, strike everything to the ground and push it to hell and damnation that is safe and decayed and does not yet recognize its misery and God's wrath.

43. How then St. John the Baptist, who prepared the way for Christ, began such a sermon publicly, and with such a thunderbolt confidently and freshly attacks all Judaism, and before others attacks the holy Pharisees and Sadducees most severely and says: "You viper-breeders, how do you still know yourselves so secure, and think to escape the future wrath? Matth. 3, 7. For these repentance is most necessary; For they also deserve greater wrath before God than other public sinners (whom their own conscience punishes), because they lie in blindness and let themselves think that they have no sin, when they are full of filth and abomination before God, and sin with the right knot against God's law, that they are without fear of God, and with contempt of His wrath they are arrogant and proud of their works and holiness, they commit idolatry with their own chosen worship, and without this their hearts are full of impurity and inward disobedience against God's commandment, even though they abstain from evil works by heart; Just as we, too, who wanted to be the most pious, have so far angered God to the highest degree with abominable idolatry of the masses, saintly service and our own monastic holiness, so that we thought we would earn heaven, contrary to the death and resurrection of Christ, and have both miserably deceived ourselves and other people.

44 For this reason, St. John also continues his sermon on repentance, and speaks to such in v. 8: "Behold and do righteous fruits of repentance," 2c., that is, tell and counsel you not to first become secure and proud, but to recognize your sin and God's wrath against you, and to humble yourselves before Him, and

712D . 11, 311-314. On Easter Tuesday. W. xi, 973-975. 74z

Desire mercy. If not, the sentence is already passed on you, even the axe is already laid to the tree, that it may be cut down root and stem, as it bears no good fruit, and is no more good than to be thrown into the fire and reduced to ashes, notwithstanding that it is tall and thick and has beautiful leaves, as you boast that you are Abraham's children 2c.

45 The apostles also preached like this afterwards, as St. Peter on the day of Pentecost and later. St. Peter on the day of Pentecost and later, when he showed the Jews what pious children they were, and how they deserved God by denying His dear Son, putting Him on the cross and killing Him. And St. Paul Apost. 17, 30. 31. says: "God commands all men everywhere to repent, because He has set a day on which He will judge the whole earth," 2c., that is, He wants all men on earth to recognize themselves and be terrified of God's wrath, and to know that He will judge and condemn them if they do not repent and obey this sermon.

46 Therefore Christ also says Joh. 16, 8: The Holy Spirit will punish the world (through such preaching of repentance) for sin 2c. For, as said above, such repentance cannot be taught by reason, much less brought about by its own powers; but it must be preached, as Christ says here, as a revelation above the understanding and wisdom of reason. As St. Paul also calls it a heavenly revelation, Rom. 1, 18, when he says: "God's wrath from heaven is revealed" 2c. For no reason nor lawyer will say that I am a sinner and under God's wrath and condemnation, if I do not steal, rob, commit adultery 2c., but am a pious, honorable man, in whom no one can punish or blame, and am also a holy monk; who would believe that with such a fine, honorable life, if I am without faith, I only deserve God's wrath, and with such beautiful worship and strict practice, which I undertake without God's word at my own discretion, I am committing vile idolatry, and thereby condemning myself more deeply to hell than other public sinners?

(47) Therefore it is no wonder that the world, when it hears such a sermon of repentance, which punishes it, accepts it in the least part, but most of the people, especially the wise and the saints, despise it, even raise their heads against it and say: How can this be true? Shall I let myself be called a sinner and a damned man by people who come along with an unknown new doctrine? What have I done? I have abstained from sins in all earnestness and promised to do good. Should all this be nothing? Should all the world have erred before us and lost what they have done and lived? How is it possible that God should thus put the whole world in the redoubt and say: They are all lost and damned? Ei, that means you the devil preach. So they protect and strengthen themselves in their impenitence and only invite God's wrath upon themselves with blasphemy and persecution of His word.

48. But this judgment and preaching goes on and on, as Christ commands them to preach evil among all nations, and to call everyone to repentance wherever they go, saying that no one may escape God's wrath or be saved who does not accept this preaching, for he rose from the dead to begin this kingdom, so that it may be preached, accepted and believed by those who want to be saved, whether they are angry with the world, the devil or hell.
49. Behold, this is the first part of this sermon on right repentance, which not only punishes a bunch of bad boys, who are also called sinners by the world and lawyers (although they are also to be punished severely); but attacks and condemns those who are the most pious and holy in the eyes of the world, yet without knowledge of their sin and of Christ, and does not make our work out of repentance, brought about with our own thoughts, which alone goes piecemeal over a number of works, and since a man must first search and think for a long time how, when, where and how often he has sinned (although it is true that it may begin with a sin, as when David is punished for adultery and murder): but goeth over the whole life, and at one time as with

714 D . ii. 314-316. On Easter Tuesday. W. xi. S7S-S7S. 715

a thunderclap from heaven throws you completely under God's wrath, and tells you that you are a child of hell, and terrifies your heart that the world is becoming too narrow for you.

50 Therefore, let repentance, which is still our work, be taught as one's own repentance, confession and atonement, in the school of lawyers or children, since this may serve for discipline and physical training. But purely separated from the right spiritual repentance, which is worked by God's word, where and when it strikes the heart, that it must tremble and shake before the serious and terrible wrath of God, and does not know where to stay because of fear.

(51) Such repentance and contrition is shown in Scripture with many examples; as, of St. Paul, when he was to be converted, Acts 9:4, when Christ Himself preached repentance to him from heaven, saying, "Saul, you persecute me. 9:4, where Christ Himself preaches repentance to him from heaven, saying, "Saul, Saul, why persecutest thou Me?" 2c. and as soon as the work and power is there that he suddenly falls to the ground, trembles and says v. 6: "O Lord, what wilt thou that I should do?" This is true repentance, not made of his thoughts; for he therefore walks in strong delusion and confidence of his holiness according to the law, knowing of no sin, that he might deserve God's wrath. But Christ suddenly shows him what he is, namely, a persecutor and murderer of him and his church; which he did not see before, but thought to be an excellent virtue and divine zeal, but now falls into such terror because of it,' which shows him how he is condemned by God with all his righteousness according to the law, and must be glad that he hears this gracious word from Christ, how he is to come to grace and forgiveness of sin. Item Apost. 2. when Peter appears on the day of Pentecost and afterwards with such a thunderclap over the whole Jewish people that they are betrayers and murderers of their promised Christ, the Son of God, the text says v. 37: "When they heard this, it went through their hearts, and they said to the apostles: Ye men, brethren, what shall we do?" 2c.

52. Behold, there is also true repentance, which suddenly attacks the heart and makes it fearful and anxious, so that it feels God's wrath and condemnation upon it, and the true repentance of the heart is not only the heart, but also the soul.

strong knot now begins to know, of which it did not know before; that it must now say: Ah, what shall I do now? Here is nothing but vain sin and wrath, which, alas, I did not know nor mean before 2c. As St. Paul also says about the power of the word that God's wrath holds forth, Rom. 7, 9.I lived without the law", that is, presumptuously and surely, knowing of no sin nor of God's wrath; but when the law came and struck my heart, sin came alive, so that I first began to feel God's wrath, and so I died, that is, I came in trembling, fear and anxiety, which I could not bear and would have had to perish under it and be eternally dead, if I had not been helped again.

(53) Now let this be followed by the other thing that Christ commands to be preached here, namely, forgiveness of sin. For it is not enough to speak of sins and God's wrath alone, and to frighten people. And although it is necessary to begin with this, that sin may be recognized and felt, so that one may also desire grace, it must not remain so: otherwise there would be no Christ and salvation, but only death and hell. As the betrayer of Christ, Judas, began this first part of repentance, namely, repentance and recognition of his sin, strongly enough, yes, only too strongly, because no consolation followed after it, that he could not bear it, but plunged himself as soon as into ruin and eternal death; as also King Saul and many others did. But this does not mean preaching repentance completely, as Christ would have it preached. For the devil also likes to be used for this purpose, that he preaches this sermon, since he is not commanded to do so; just as he always wants to speak God's name and word, but only to deceive and do harm, and both in a wrong way: comforting, since he is not supposed to comfort, or only driving terror and leading to despair. But the mind of the Lord Christ is not to preach repentance in such a way as to leave consciences in terror, but to comfort and set right those who now recognize their sin and are of a repentant heart. For this reason, he ties the other piece to it as soon as possible, and

716 L . ii. 316-318. On Easter Tuesday. W. xi, srs-ssi. 717

commands not only repentance, but also forgiveness of sin to be preached; so it is called, as he also says, preached in his name.

54. Therefore, if your conscience is troubled by the sermon of repentance, whether by word of mouth or otherwise in your heart, you must know that you should also hear and grasp the other part that Christ commanded you to say: Although you deserve eternal wrath and are guilty of hellish fire, yet God, out of causeless goodness and mercy, will not let you be stuck in your condemnation nor perish, but will forgive your sin, so that His wrath and your condemnation may be taken away from you.

This is the comforting preaching of the Gospel, which man cannot understand of himself, as he understands the preaching of the law (which is first implanted in nature) of himself, when the heart is struck with it; but is a special revelation and the right own voice of Christ. For human nature and reason cannot rise above the judgment of the law, which concludes and says: Whoever is a sinner is condemned by God; and thus all men would have to remain eternally under wrath and condemnation, unless another new sermon were given from heaven. This sermon is what God's Son Himself must establish and command to be spread throughout the world, in which God offers His grace and mercy to those who feel sin and God's wrath.

(56) But that these things may be taken hold of and kept, this sermon must be preached, as he has said, in his name, that is, not only by his command, but also that sins may be forgiven for his sake and by his merit. So that we must confess that neither I nor any man, with the exception of Christ, have brought about or earned such things, nor can I earn them eternally. For how could I deserve it, since I and all my life and what I can do, according to the previous sermon, are already condemned before God?

57. but if God's wrath is to be taken away from me, and I am to obtain mercy and forgiveness, it must be earned from him by someone; for God cannot forgive sin.

not be gracious or merciful, nor cancel the punishment and wrath, unless it is paid for and enough is done. Now for the eternal irreparable damage and eternal wrath of God, which we have earned with our sins, no one can make amends, not even an angel in heaven, but the eternal person, God's Son Himself, and so that He steps into our place, takes our sin upon Himself and answers for it as Himself guilty 2c. This is what our dear Lord and only Savior and mediator before God, Christ, did with his blood and death, when he became a sacrifice for us, and by his purity, innocence and righteousness, which was divine and eternal, outweighed all sin and wrath that he had to bear on our account, yes, completely drowned and swallowed it up, and deserved it so highly that God is now satisfied, and says: "If he helps with this, then we will be helped. As Christ also says of His Father's will Joh. 6, 39: "This is the will of Him who sent Me, that whoever sees the Son and believes in Him has eternal life"; item Matth. 28, 18: "All authority in heaven and on earth has been given to Me"; and Joh. 17:1, 2. In his prayer he says, "Father, glorify thy Son, that thy Son also may glorify thee; even as thou hast given him power over all flesh, that he might give eternal life to all whom thou hast given him."

(58) Now these things he hath not only fulfilled in deed, but hath also done and ordained for this purpose, that they should be preached and told unto us: otherwise we should not know of them, nor come to know of them. Therefore, for our part, it is completely undeserved, and is given to us for nothing and by grace alone, and for this very reason that we may be certain of such grace and not doubt it; as we would have to remain in eternal doubt if we were to look around for our own merit and also seek our own worthiness, until we had done so much that God would see it and be gracious to us for it. But now Christ commands forgiveness of sin to be preached in his name, so that I may know that it will certainly be given to me because he deserves it and has done it for me (because for himself he has done it for me).

718 8.ii,si8-3M. Easter Tuesday. W. xi, 981-983. 719

He himself would not have needed it), and also indicates and communicates this to me by word.

59. and that I may comfort myself and each one for himself, and that no one may have cause to worry and be anxious whether he may also accept such great grace (as man's heart naturally doubts and disputes with itself: Yes, I do believe that God names some great people, such as St. Peter, Paul 2c, But who knows whether I am also one to whom he grants such grace? Perhaps I am not equipped for it): Christ does not want and hereby commands to preach such a sermon in one corner or to some alone, yes, not even to his Jews alone, or to a few peoples; but to preach it to the whole wide world, or, as he says, among all peoples, yes, as he says in Marc. 16, 15, to all creatures. So that we may know that he does not want anyone everywhere to be separated or excluded from it, who only wants to accept it and not exclude himself. For as the sermon of repentance is to be a common sermon, and is to go over all men, that they may all acknowledge themselves sinners; so also this sermon of forgiveness is to be common, and to be accepted by all; as all men have needed it from the beginning even unto the end of the world. For why else should the forgiveness of sins be offered and preached to all, if they had not all sinned? So that it remains true, as St. Paul says Rom. 11, 32: "God has decided them all under sin, so that he might have mercy on all" 2c.

60 Therefore, faith also belongs to this sermon, so that I may conclude with certainty and without doubt that on account of the Lord Christ forgiveness of sins is given to me, and that through him I am now to be redeemed from the terrible wrath of God and eternal death, and that God wants me to believe this sermon, so that I do not despise the offered grace of Christ, nor reject it, nor prove God false in His word. For since he commands this word to be preached in all the world, he demands at the same time that everyone accept such preaching and believe it to be divine, unchangeable truth, and confess that we should believe it.

I must certainly receive it for the sake of the Lord Christ; and I must not be hindered or deterred from such faith, as I feel unworthy, if only my heart is so set that I am seriously displeased with my sin and would gladly be rid of it. For as such forgiveness is not offered and preached to me because of my worthiness, for I have done nothing nor labored for it, that Christ has earned it and has it proclaimed to me: so also because of my unworthiness I shall pay nothing, nor be deprived of it, if I desire it otherwise.

61 Lastly, Christ also ordains this preaching of repentance and remission of sins here for more comfort, that it should not be such a preaching as is only for a time and at once; but that it should continue forever and without ceasing in Christendom, as long as the kingdom of Christ endureth. For it is therefore instituted by Christ, that it should be a continual, eternal treasure and grace, ever working and powerful; that forgiveness should not be pointed to a moment only, when absolution is pronounced, and, as has hitherto been taught in the papal blindness, to past or former sins, as if we had to do so much ourselves afterward, that we should henceforth be wholly pure and without sin.

For it is not possible in this life on earth that we should live without sin and infirmity, even though we have already received grace and the Holy Spirit, for the sake of our sinful, corrupt flesh and blood, which does not cease to stir up evil desires and lusts against God's commandment, even in the saints, even though, after receiving grace, they abstain from sin and resist sinful desires, as repentance demands. For this reason they still need forgiveness every day; just as they also repent every day for the sake of the same remaining infirmities and weaknesses, and recognize that their lives and works are still sinful and deserve God's wrath, unless they are forgiven and covered up for Christ's sake.

63. therefore Christ has hereby given such a

720 D . 11, 326-322. On Easter Tues. W. LI, 983-986. 721

Kingdom on earth, which shall be called an everlasting kingdom of grace and shall remain forever under the forgiveness of sins; and so powerfully hover over those who believe that although sin is still in the flesh and blood, and so deeply rooted that it cannot even be swept out in this life; yet it shall not hurt, but be given and not imputed; but provided we also abide in the faith, and labor daily to curb the rest of the evil desire, until such time as the same shall be accomplished, shall be utterly blotted out by death, and shall rot in the grave with this old maggot-sack, that man may rise up all new and pure unto life eternal.

(64) Yea, though a man, being now under grace and holy, fall again from repentance and faith, and so lose forgiveness; yet this kingdom of grace standeth firm and immovable, that a man may always come again unto it, if he keep it again by repentance and conversion. Just as the sun rises in the sky every day, and not only disperses the past night, but continues to shine all day long, even when it enters darkness and is covered with thick clouds; yes, even though someone closes the door and the windows to such light, it still remains the same sun, and bursts forth again, so that it can always be seen again.

(65) Behold, the true doctrine of the gospel concerning Christian repentance, fasted and comprehended in two parts, namely, repentance or sincere alarm on account of sin, and faith of forgiveness for Christ's sake. The whole papacy has taught nothing about this, and especially about the faith of Christ, which is to be the main part of this sermon, they have known nothing to say everywhere, but only pointed the people to their own work, and spoke absolution on it, if we had repented and confessed correctly. And so Christ has been forgotten and kept silent, and this sermon, which he commands here, has been perverted and obscured, so that it has not been repentance or absolution in his name, but in our own name and for the sake of our work of salvation, confession and atonement. This means that the faith and knowledge of Christ have been suppressed by force,

They have been led onto the ice with just such absolution, and have been left in doubt and ruined, so that they can no sooner be sure of forgiveness of their sins than they have toiled and toiled enough with their self-made and forced repentance and confession.

66. that the pope and his whole mob with this one piece, that they so perverted and corrupted the doctrine of Christian repentance and forgiveness of sin, deserve high enough and still deserve much higher every day (because they still do not want to repent for all such error and deception, which they themselves must confess, but blaspheme and rave against the recognized truth), that they are cursed by all Christians into the abyss of hell, as Paul said to the Galatians Cap. 1, 9. Cursed are all those who teach another gospel 2c.

67 Here we should also say about confession, which we keep and praise as a useful, salutary thing. For although it is not, in fact, a part of repentance, nor is it necessary or required, it does serve to receive absolution, which is nothing other than the preaching and proclamation of the forgiveness of sins, both of which Christ commands to be preached and heard here. But because such preaching is necessary to receive in the church, one should also keep absolution; for there is no other distinction here, without such a word, which is otherwise proclaimed in the preaching of the gospel everywhere publicly and generally to everyone, being said in absolution to one or more in particular who desire it. As then Christ ordained that such preaching of the forgiveness of sins should go forth and resound everywhere and at all times, not only generally over a whole community, but also to individuals, where there are such people who need it; as he says in the following Sunday's Gospel, "Whose soever sins ye forgive, they are forgiven them."

(68) Therefore, we do not teach confession in the same way as the pope's theologians, that one must tell the sin, which the papists call confession alone, or that one must thereby confess the sin.

722 L . 11, 322-224. On Easter Tuesday. W. XI, 986-989. 723

The first thing that is said is that confession is not to obtain forgiveness and become worthy of absolution, as they say, "For your repentance and confession I absolve you of your sins," but that it is to be used to hear the consolation of the Gospel, and thus to awaken and strengthen the faith in the forgiveness of sins, which is the right main thing in repentance. So that "to confess" does not mean, as with the papists, to make a long register with the recital of sins; but to desire absolution, which is confession enough in itself, that is, to admit guilt and confess that you are a sinner; And no more shall be required nor imposed to tell all or some, much or little sins by name, unless thou thyself wouldst denounce something that especially troubles thy conscience, and in which thou needest instruction and counsel, or special comfort, as is often needful to young simple people and others also.

(69) Therefore we praise and keep confession, not for its own sake, but for the sake of absolution; which is the precious jewel, that thou hearest the words preached to thee, which Christ commanded thee and all the world to preach in his name; that though thou hearest them not in confession, yet thou hearest the gospel daily, which is the very word of absolution. For to preach forgiveness of sins is nothing else than to absolve or absolve from sins; which is also done in baptism and sacrament, which are also ordained to show and assure us of such forgiveness of sins. To be baptized or to receive the sacrament is also an absolution, since forgiveness is promised to each one in particular in Christ's name and by Christ's command; you should hear it wherever and however often you need it, and accept and believe it as if you were hearing it from Christ himself. For since it is not our absolution, but Christ's command and word, it is just as good and powerful as if it were heard from his own mouth.

(70) So you see that everything that is taught about Christian repentance according to the Scriptures all comes down to the two things called repentance or being terrified of God's wrath because of our sin; and on the other hand, also believing in God.

that our sins may be forgiven us through Christ's will. For there are no more than two words to preach, namely, the law, which holds our sin and God's judgment against us, and the gospel, which points us to Christ and in it shows God's grace and mercy. And in sum, the whole of repentance is just what the Scriptures say in other words, Psalm 147:11, and elsewhere: "The Lord is well pleased with those who fear him and hope in his goodness." For there are also the two pieces: Fear of God, which comes from the knowledge of our sin, and trust in grace, presented in the promises of Christ 2c.

But what the papists say about their pardon is, as said above, not to be suffered at all; for that which was called pardon in former times, and is still read of in the old teachers, was nothing else than an outward public punishment of those who were guilty of public vices, which one had to bear before the people, as a thief or murderer pays with the gallows or wheel before the secular court. Scripture teaches nothing of this anywhere, nor does it do anything for the forgiveness of sin; but may, as I have said, be commanded to the jurists as another bodily worldly thing. But that they say that God punishes sin, sometimes even when it is forgiven, with temporal punishment and plagues, that is true; but this is not a pardon or redemption from sin, nor merit for it to be forgiven, but a fatherly rod of God, which provokes us to repentance.

(72) And though one would keep the word satisfaction, and interpret it to mean that Christ has done enough for our sin, yet it is too weak, and speaks too little of the grace of Christ, and does not sufficiently honor the suffering, to which higher honor must be given: that he not only has done enough for sin, but also redeems us from the power of death, the devil, and hell, and confirms an everlasting kingdom of grace and daily forgiveness even of the rest of the sin that is in us; and thus we have been given, as St. Paul says, an eternal redemption and sanctification. Paul 1 Cor. 1, 30, an eternal redemption and sanctification; as is said above.

7242. 11, 324. 325. On the Sunday after Easter. W. XI, 989-992. 725

On the Sunday after Easter.*)

John 20:10-31.

Now in the evening of the same Sabbath, when the disciples were gathered together, and the doors were shut, for fear of the Jews, Jesus came and stood in the midst, and saith unto them: Peace be unto you! And when he had said this, he shewed them his hands, and his side. Then the disciples were glad to see the Lord. Then said JEsus unto them again: Peace be with you! As the Father has sent me, so I send you. And when he had said this, he breathed on them, and said unto them: Receive ye the Holy Ghost. Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. But Thomas, one of the twins, who is called a twin, was not with them when Jesus came. Then said the other disciples unto him, We have seen the Lord. And he said unto them: Unless I see in his hands the marks of the nails, and put my fingers into the marks of the nails, and put my hand into his side, I will not believe it. And again his disciples were there eight days, and Thomas with them. When Jesus came, and the doors were shut, he entered into the midst, and said, Peace be unto you. Then saith he unto Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and put it into my side; and be not faithless, but believing. Thomas answered and said unto him, My Lord, and my God. saith JEsus unto him, Because thou hast seen me, Thomas, thou hast believed. Blessed are they that see not, and yet believe. Also many other signs did JEsus before his disciples, which are not written in this book. But these are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life in his name.

I.

(1) In this gospel the fruit of faith is praised, and its nature and kind are signified. The fruits of faith are, among others, peace and joy, as St. Paul writes to the Galatians in Cap. 5:22, listing all the fruits one after another and saying, "But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faith, gentleness and chastity. So the two pieces are also indicated here. First, Christ stands among the disciples, who sit in fear and trembling, and whose hearts are not at all satisfied, must wait all the hour of death; to them he comes and comforts them, saying, "Peace be with you!" This is one fruit. The other fruit follows from the sweet word, that they were glad to see the Lord. Then he gives faith power and authority over all things in heaven and earth.

*) Called Quasimodogeniti. - This sermon is found only in a b c and in "Order and Report". (See Columne 608 note above.) D. Red.

and lifts him up, truly, saying, "As the Father has sent me, so I send you"; and further, "Receive the Holy Spirit, to whom sins are remitted, they are remitted; and to whom sins are retained, they are retained." Now, let us see one thing after another.

2. faith, as we have often said, must be so formed that every man may receive the resurrection of the Lord Jesus Christ, of which we have now said enough, that it is not enough to believe only that he is risen from the dead; for from this follows neither peace nor joy, neither power nor might. Therefore you must believe that he rose from the dead for your sake, for your good, and not for his own glory, but that he might help you and all who believe in him, and that through his resurrection sin, death and hell were overcome.

3 This is the figure of Christ coming in through the closed door and standing in the midst of the disciples. For the standing is nothing else than that he stands in our heart, there he is in the midst of the disciples.

726 L . ii, 32S-S28. On Sunday after Easter. W. xi, 992-995. 727

So that he is ours, as he stands there, and they have him with them; and when therefore he stands in the midst of our heart, we hear as soon as a sweet voice, saying to the conscience, Be content, there is no need, thy sins are forgiven thee, and taken away, and no more shall hurt thee.

(4) And the same step that the Lord takes here he took through the closed door, and passed through wood and stones, and yet leaving all things whole, and breaking nothing, still comes in to them. This shows the way in which the Lord comes into our hearts and stands in us: it is through the ministry of preaching. Therefore, because God has commanded His word to be preached, let no man despise the mortal man to whom He has put it in his mouth, lest we get the idea that anyone is waiting for a special sermon from heaven, that God is speaking to him orally. Therefore, to whom He wants to give faith, He needs the means to do it through human preaching and through an outward bodily word. That is to say, when he enters the heart through the word, he passes through the closed door, and nothing breaks or disrupts. For when God's word comes, it does not disrupt the conscience, nor does it dislocate the mind of the heart and outward senses; as the false teachers, who break all doors and windows, break in like thieves, leaving nothing whole and unbroken, and make all life, conscience, mind, and sense wrong, false, and disfigured. Christ does not do that. Now this is the power of the word of God. So we have two pieces: Preaching and faith. That he comes to us is preaching, but that he stands in our hearts is faith. For it is not enough that he should stand before our eyes and ears; but he must stand in the midst of us in the heart offering and giving us peace *.

(5) Now the fruit of faith is peace; not only that which is outward, but that of which Paul speaks to the Philippians, saying Cap. 4, 7. that it is a

*) (b)

Peace above all reason, sense and understanding rst. And where peace is, it shall not and cannot be judged according to reason. Let us see this further in the Gospel.

First of all, the disciples are sitting there locked up in great fear of the Jews, they are not allowed to come out, they have death before their eyes. They are at peace on the outside, and no one does them any harm; but inside their hearts are in turmoil, and they have neither peace nor rest. In their fear and anxiety the Lord comes and quiets the heart and makes them glad, that the fear may be taken away, not by taking away the danger, but that the heart may never fear. For by this the wickedness of the Jews is not taken away, nor is it changed; for they rage and rage even as before, and outwardly all things remain as they are. But they are changed inwardly, and come into such defiance and joy, that they say, We have seen the Lord. So he quiets their hearts, and they become confident and bold; therefore they no longer ask how the Jews rage.

(7) This is true peace, which satisfies and quiets the heart, not at the time when there is no calamity, but in the midst of calamity, when outwardly there is vain strife. And this is the difference between worldly and spiritual peace. Worldly peace consists in the removal of the outward evil that causes strife. For when the enemies are before a city, there is strife; but when the enemies are gone, there is peace again. So is poverty and sickness: because it oppresses thee, thou art not at peace: but when it is removed, and thou art rid of the calamity, there is again peace and quietness from without. But he who suffers such things is not changed, remains just as despondent when it is there or not there; only that he feels it and is afraid when it is there.

(8) But Christian or spiritual peace turns it around, so that outside misfortune remains, as enemies, sickness, poverty, sin, devils and death are there, do not let up and lie around; yet inside there is peace, strength and comfort in the heart, so that the heart does not ask for any misfortune, yes, is more courageous and joyful when it is there.

728 L . 11, 328-330. On Sunday after Easter. W. n, SSS-SS8. 729

because if it is not there. That is why it is called peace, which surpasses and transcends reason and all the senses. For reason cannot comprehend any peace but worldly or external peace, for it cannot send itself into it or understand that peace is when the evil is there, does not know how to satisfy and comfort the person; therefore it thinks that when the evil is gone, peace is also gone. But when the spirit comes, it leaves outward adversity, but strengthens the person, and turns stupidity into an undaunted heart, fidgeting into boldness, a restless one into a peacefully quiet conscience, so that such a person is bold, courageous and joyful in things in which otherwise all the world is frightened.

(9) Whence comes this to him? From faith in Christ; for if I believe in the Lord from the right ground of my heart, that my heart may truly say: My Lord Christ, by his resurrection, has overcome my distress, sin, death, and all evil, and so will be with me and be with me, that nothing may fail me in body or soul, that I may have all things enough, and that no evil may harm me: if I believe this, it is not possible for me to be despondent and stupid, however much sin or death oppresses me. For faith is always there, saying, If sins oppress thee, or death terrify thee, cast thine eyes upon Christ, who died for thy sake, and rose again, and overcame all calamities; what then shall hurt thee? What will you be afraid of? So also, if any other calamity lies at thy throat, but sickness or poverty, cast thine eyes from it, and shut up thy reason, and cast thyself upon Christ, and cleave unto him, and thou shalt be strengthened and comforted. So great is no evil that may befall thee, that may hurt thee and make thee despondent, if thou look upon Christ and believe in him; therefore it is impossible that this fruit should remain without, where faith is, lest peace also follow.

10. Now from peace follows the other fruit, as it is written here in the Gospel, when Christ came to the disciples and said, "Peace be with you," and showed them hands and

Then they were glad that they saw the Lord. Yes, they certainly had to rejoice, for it was the greatest joy that a man's heart can feel, that they saw Christ. Hitherto we have been made to see our hands, that is, taught to trust in our work; no joy *) followed. But from this we become glad that we see Christ. And this happens through faith; for so St. Paul says to the Romans Cap. 5, 1. 2.: "Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ; by whom also we have access by faith into this grace wherein we stand, and boast of the hope of the glory to come, which God shall give."

(11) Thus we have the fruit by which it is known what true Christians are. For he that hath not peace in this, where the world hath vile strife; and rejoiceth in that, where the world is full of sorrow and mourning, is not yet a Christian, neither believeth he. This is sung everywhere at this time in the song of the resurrection of the Lord, but no one understands it; the one who made it must have had a good mind. He does not leave it at that, that the Lord is risen, when he says: Christ is risen from the torture all, as if it were enough with that; but gives it to us home, and adds: We shall all rejoice in this. But how can we rejoice in it, if we have nothing of it, and it is not ours? Therefore if I rejoice in it, it must be mine, that I may take it as my own, that it may profit me. And in the end it concludes: Christ will be our comfort; that we can have no other comfort nor should we have any other than Christ, that he himself and only will be that we cling to him in all adversity; for he has overcome it all for our benefit, and through his resurrection he comforts all frightened consciences and sorrowful hearts. This is what we have in the gospel of faith and its fruits.

12. Now follows on from the ministry of preaching. The power of faith now stretches

*) Instead of "joy", d has "peace". D. Editor.

730 L . 11, 330-332. On the Sunday after Easter. W. XI, 9S8-IV00. 731

into love; for it is not enough for me to have the Lord so that he is mine, and I have all comfort, peace, and joy in him: but I must also do henceforth as he has done; for so it follows in the text:

As my Father has sent me, so I send you.

(13) This is the first and highest work of love that a Christian should do when he has become a believer, that he also bring other people to faith as he has come to it. And here you see that Christ casts out and sets up every Christian in the ministry of the outward word, for he himself came with this ministry and outward word. Let us grasp this; for we must be burdened, and so the Lord will say: You have had enough of me, peace and joy, and all that you ought to have; for your own person you need no more; therefore now create and behold the image, as I have done, so do you. My Father sent me into the world only for your sake, that I might help you, and not for my benefit. This I have done, I died for you, and have given you all that I am and have: therefore think ye, and do likewise, that ye henceforth serve and help every man only; otherwise ye would have nothing to do on earth. For by faith ye have all things enough. Therefore I send you into the world as my Father sent me, that is, that every Christian should instruct and teach his neighbor, so that he also may come to Christ. Now this authority is not given to the pope and bishops alone, but all Christians are commanded to publicly confess their faith and also to bring others to faith.

14 Secondly, when thou hast done the highest work, and hast taught other men the right way of truth, think thou to continue, and to minister unto all. Then follows the example of life and good works, not that you can earn and acquire anything by them, since you have prepared everything beforehand that is necessary for your salvation. Christ then gives a command and blows on the disciples, saying:

Receive the Holy Spirit; to whom ye remit sin, to them it is remitted; and to whom ye retain it, to them it is retained.

(15) This is a great and mighty power, which no one can sufficiently praise, given to a mortal man, flesh and blood, over sin, death, hell, and all things. The pope also boasts in spiritual law that Christ has given him authority over all things temporal and celestial; which would be right, if they understood it rightly. For they draw on bodily rule: this Christ does not want, but gives spiritual power and rule, and wants to say this much: If you say a word about a sinner, it shall be said in heaven, and be as much valid as if God himself spoke it in heaven; for he is in your mouth; therefore it is also as much as if he said it himself. Now is it ever true, when Christ saith a word, because he is a Lord over sin and hell, and saith unto thee, Let thy sins be put away; and they must be put away, and nothing can avail against them. Again, when he says, Thy sins be not forgiven thee, they remain unforgiven; that neither thou, nor angel, nor saint, nor any creature, though thou torment thyself to death, can forgive sin.

(16) The same authority is with every Christian, because Christ has made us partakers of all his power and authority; and he reigns not in the flesh, but in the spirit, and his Christians also in the spirit. For he saith not, The city, the country, the bishopric, or the kingdom, thou shalt have and reign, as the pope doeth; but so saith he, Such power shall ye have, that ye may remit and retain sin. Therefore this power concerns the conscience, so that I can pronounce a judgment in virtue of the word of God, since the conscience adheres to it, that against it and over it no creature can, neither sin, nor the world, nor the devil; that is a right power. But with this, I am not given authority to rule over the body, land and people outwardly according to worldly rule, but a much higher and nobler authority, which is nowhere to be compared to that.

(17) Therefore we should give thanks to God that we now know the great power and Lordship of God.

732 2. ii, 3S2-S3S. On the Sunday after Easter. W. xi, 1000-1003. 733

The glory that is given to us through Christ in the evil word, which St. Paul also extols and exalts to the Ephesians, Cap. 1, 3, saying, "Blessed be God and the Father of Jesus Christ, who has given us all spiritual blessings in the heavenly realm through Christ. 2, 5-10: "God has made us alive together with Christ, and raised us up together with Him, and seated us with Him in the heavenly being, through Jesus Christ; so that in the times to come He might show the abundant riches of His grace with His kindness *) upon us through Jesus Christ. For by grace you have been saved through faith, and that not of yourselves, it is the gift of God, not of works, lest anyone should boast. For ye are his workmanship, created through JESUS Christ unto good works, for which GOD hath prepared us beforehand, that we should walk therein."

(18) Behold, how great an abundant consolation we have, that the same power which God exercises in Christ, He also awakens in us, and gives us the same power. As he has placed him in a heavenly being, above all authority, power and might, and all that may be called, so he has also placed us in the same power, so that those who believe have all authority over heaven and earth. This we have in the word which he left behind him; and so powerfully, that it is as much to speak it, as if he himself should walk upon the earth, and speak it in the majesty and glory wherein he now is. And this is the power that we have from his resurrection and ascension, where he gives us power to make dead and alive, to give to the devil and to take from him.

(19) But in this one must be careful not to do as the pope does. For they have been led to believe that they have such power over how and what they speak, that it must be so, because they speak it. No, you do not have the power, but only the divine majesty. So they say: If the

*) Instead of "with his kindness" 2c. has b "by his kindness over us in Christ JEsu". D. Red.

The first pope speaks a word and says: "Your sins are forgiven; they are gone, if you do not repent or believe. By this they mean that it is in their power to give and take away heaven, to open or close it, to put it into heaven or to throw it into hell; this will not happen for a long time yet. For from this it would follow that our salvation is in the works, powers and authority of men. Therefore, since this is contrary to all Scripture, it cannot be the case that when you close or open, it must be closed and opened.

020 Therefore it must be rightly understood, when Christ saith, Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained, that the power of him that speaketh is not put in, but of them that believe. Now the authority of him who speaks and him who believes are as far apart as heaven and earth. God has given us the word and authority to speak, but it does not follow that it must be done this way. Just as Christ also preached the word, and preached it, and yet not all who heard it believed, and it did not happen everywhere as he spoke the words, even though it was God's word. Therefore Christ says, "You have authority to speak the word and preach the gospel, saying, 'If anyone believes, his sins are forgiven; but if anyone does not believe, they are not forgiven. But ye have not authority to make faith. For it is far from one another to plant and to prosper; as Paul says to the Corinthians, "I planted, Apollo watered, but God prospered," 1 Cor. 3:6. Therefore we are not given power to rule as lords, but to be servants and ministers, preaching the word, by which we provoke men to faith. Therefore, if you believe the words, you gain this authority; but if you do not believe, nothing I say and preach helps, even though it is God's word, and you do not do me dishonor and dishonor, but God Himself.

21 Therefore unbelief is nothing but blasphemy, which gives the lie to God. For if I say: Your sins are forgiven you...

734 8. 11, 335-337. On the Sunday after Easter. W. LI, 1003-1006. 735

in God's name, and you do not believe it, you are doing as much as if you say, "Who knows if it is true and if He is serious? Therefore it would be better for you to be far from the word if you do not believe. For

God does not regard it less when a man preaches His word than if he had done it himself. This is the authority that every Christian has, given by God, of which we have spoken much and often, so let it now be enough.

On the Sunday after Easter.*)

Second Sermon.

1 In today's gospel we are told how a Christian's life should be and what it should consist in, namely, two things. First, that the Lord may teach him his hands and feet; second, that he may be sent as Christ was sent. This is nothing other than faith and love, as these two things are presented to us in all the Gospels.

I.

(2) You have heard before, and, alas, it is preached in all the world, that if one is to be godly, they begin with the laws of men. So it has been done in the kingdom of the pope, and almost the very best preachers, who have preached nothing but how to be outwardly pious, and of good works that shine before the world. But there is still a great lack of the right piety that should be valid before God.

(3) There is another way to begin to become devout here, which is to present God's laws to us, from which we learn to know ourselves, what we are, and how impossible it is for us to fulfill divine laws. The law thus says: You shall have one God, worship him alone, trust in him alone. Seek help and comfort from him alone. The heart hears this, and yet it cannot do it. Why then does it command such un-

*This sermon is found with a very different text in: "Drei schöne Sermone durch den würdigen Herrn D. M. Luther zu Borna gepredigt" in 4. 1522. The above text is found in a b c. Cf. Erl. A. 11, 335. ed.

possible thing? Therefore, I have said, that it may show us our impossibility, and that we may learn to recognize ourselves and see ourselves for what we are, just as one looks at himself in a mirror. When then the conscience begins to wriggle and finds that it does not keep God's commandment, then the law does its work rightly; for the law's own work is only to frighten the conscience.

4 There are two kinds of people who fulfill this commandment or make themselves believe that they are fulfilling it. The first are those who, when they have heard it, begin with outward works and want to fulfill it with works. How do they do it? They say: God has commanded you to have one God: I will worship no other god, I will serve him, and have no idol or any pagan idolatrous image in my house or in my church; ei, should I do that? These then appear with their glittering fictitious worship, just as the clergy do now, and think that it is aligned when they bend their knees, and can sing or chatter a lot about God. Then the poor laymen are also deceived with such appearances, and go after it and want to do it with works; but one blind man leads the other and both fall into the pit, Luc. 6, 39. These are the first who grasp it, and think that they want to keep it, and yet they do not.

The others are those who recognize themselves from it, and seek after the commandment, what it wants to have and what it seeks. As when the law says: You shall have one God,

73611 ,, 337-339. On Sunday after Easter. W. XI, 1006-1008. 737

and worship and honor Him alone; so the same heart thinks, What is this? shall you bend your knees? Or what is it to have a God? It will truly be something other than a bodily, outward worship. And last of all, you see that it is much different from what you think it is, namely, that it is nothing else than to have confidence and trust in God, that He will help and assist him in all fear and distress, in all temptation and adversity, that He will save him from sin, from death, from hell and from the devil, without which help and salvation alone he is not able to do anything; and that means to have a God. Such a heart, which is so thoroughly humble, wants to have God, namely, which has become completely terrified and wriggling at this commandment, and flees to God alone in its fear and repugnance.

6 Now the hypocrites and saints of works, who live a beautiful life in the eyes of the world, cannot do this, for their trust is only in their own righteousness and outward piety. Therefore, when God attacks them with the law, and lets the poor people see how they have not kept the law, even the very least of it, and are now in anguish and distress, and have an evil conscience, and realize that outward works are of no avail, and that it is much different to keep God's commandment than they meant: So they go on, seeking more and more, other and other works, and think they can satisfy their consciences with them, but they are far from the right way. Hence it comes that one wants to do it with rosaries, another with fasting, one with prayer, another with mortification of the body; one runs to St. Jacob, another to Rome; this one to Jerulem, that one to Aachen; there one becomes a monk, the other a nun; and they seek so many ways that it is almost impossible to count them all.

(7) Why do they do all these things? Because they want to make themselves blessed, to save themselves and to help themselves. From this then follows great blasphemy in that they also boast of such works, and insist on them, saying: I have been in the order so long, I have prayed so many rosaries, fasted so much, done this and that, God has given me so much.

will give me heaven as a reward. This means to have an idol. This is also what Isaiah means when he says Cap. 2, 8: "They have worshipped the works of their hands. He is not speaking of stone or wood, but of the outward works that seem good and beautiful in the sight of men. These same hypocrites are so skillful that they give God the chaff, but keep the wheat for themselves; this is true idolatry, as Paul says to the Romans Cap. 2, 22: "You are afraid of idols and rob God of what is his," which is called spiritual theft.

8 You will find, then, that no man has anything good of himself; but the difference is that the righteous, in whom the law has done its work, when they feel their sickness and inability, they say: God will help me, in Him I trust, in Him I rely, He is my rock and my confidence. But the others, as the hypocrites and saints of works, when there is challenge, fear and need, they cry out and say: Oh, where shall I go! So they must finally despair of God, of themselves and of their works, even if they have so much of them.

(9) First of all, these are false and unrighteous disciples of the law, who presume to fulfill it with works; for they have an appearance and shine outwardly, but in the heart they have nothing but vile filth and impurity; therefore they deserve nothing before God, who does not look at outward works without the heart.

(10) Secondly, these are the true and righteous disciples who keep the commandment, namely, those who know and realize that they do evil, and destroy themselves and give themselves up as prisoners, keeping all their works unclean in the sight of God, and despairing of themselves and of all their works. They that do these things shall have no need but that they deceive not themselves with vain thoughts, and save not these things unto the end: for he that will continue in them unto the end shall not prosper.

(11) But we must be careful not to despair even if we still feel sinful affection within us, and if we are not yet too pure, as we would like to be.

738 D. 11, 33S-341. On the Sunday after Easter. W. xi, 10^-1011. 739

ten. You do not even sweep out this filth, because we are here in the flesh. This may well be done, that outward evil works may be prevented, and that you may keep yourself from fleshly, shameful words and works; though it is hard to do. But this will not happen, that you may be without lust and evil affections. St. Jerome undertook to drive out such affections with prayers, fasting, work, and mortification of the body; but what he accomplished by this he knows well: it was no use, the lust remained nevertheless. Work and word can be resisted, but no one can root out lusts and affections from himself.

Summa Summarum: If you want to attain the right piety that is valid before God, you must completely doubt yourself and trust in God alone, you must completely surrender to Christ and accept Him, so that everything that He has is yours and everything that is yours is His. For then you will begin to burn *) in divine love, and you will become a different person, born anew, and everything that is in you will be turned around. Then you will have as great a desire for chastity as you had before for unchastity, and so henceforth with all airs and affections.

This is the first work of God, that we recognize ourselves as we are condemned, wretched, weak and sick. This is good, and God wills it so, when a man hears: You shall do this, you shall do that, that he may only despair and despair of himself; for every one must feel and find in himself that he cannot keep nor keep the same. The law cannot, nor may not, give thee such ability that thou mayest keep it; but it doth, as St. Paul saith, Rom. 4:15, "It only worketh wrath," that is, nature is enraged against the law, and would that the law were not.

14 For this reason, those who want to satisfy the law with outward works become hypocrites; but in others it only causes anger, and makes sins increase, as Paul says in another place, "The power of sins is the power of the law.

*) börnen or bernen, that is, to burn. D. Red.

For the law does not take away sin, but rather increases sin and makes me feel sin. In the same way he says to the Corinthians in 2 Ep. Cap. 3, 6. "The letter killeth," that is, the law worketh death in thee, that is, it bringeth thee to nought; "but the Spirit maketh alive." For when that comes through the gospel, the law is already fulfilled, as we shall hear.

(15) Therefore the world errs in making men righteous by the law; they become only hypocrites and hypocrites: but turn it back, and say, as St. Paul did, The law maketh sin. For the law is of no avail, except it teaches me to know myself; for there I find nothing but vain sin; how then should it take away sin? Let us now see how this piece is pictured in the Gospel. The text says:

Now in the evening of the same Sabbath, when the disciples were gathered together, and the doors were shut for fear of the Jews.

(16) What do the disciples fear? Death they fear; yes, they were in the midst of death. Where did the fear of death come from? From sin; for if they had not sinned, they would not have feared. Nor could death have harmed them, for the sting of death, so that it strangles, is sin, 1 Cor. 15:56. But they lack, as we all do, that they did not yet have a true knowledge of God. For if they had taken God for a God, they would have been without fear and safe; as David says Ps. 139, 7-10: "Where shall I go before thy spirit? and where shall I flee before thy face? If I go to heaven, thou art there; if I go to hell, behold, thou art there; if I take the wings of the dawn, and dwell in the uttermost sea, yet there thy hand shall lead me, and thy right hand shall hold me." And as he says in another place, "I will lie down in peace and sleep, for the Lord alone makes me dwell safely," Ps. 4:9. It is good to die when I believe in God, for then I fear no death. But whoever does not believe in God must fear death, and

740 L . u, 34i-34s. On the Sunday after Easter. W. xi, 1011-1014. 741

cannot have a happy nor safe conscience forever.

17 God drives us to this when he holds up the law to us, so that we may gain knowledge of ourselves through the law. For where such knowledge does not exist, one can never be helped. He who is healthy has no need of a physician; but if he is sick and would like to get well, he must recognize himself as weak and sick, otherwise he cannot be helped. But if a man is a fool and does not want to be healthy, he must surely die and perish. But our papists have closed our eyes, so that we do not have to recognize ourselves, nor can we, and have omitted to preach the right power of the law. For where the law is not righteously preached, there can be no knowledge of it.

(18) David had this knowledge when he said Ps. 51:3 ff: "God, be gracious to me according to your goodness, and blot out my transgression according to your great mercy. Wash me well from my iniquity, and cleanse me from my sin. For I know my transgression, and my sin is always before me. Against thee only have I sinned, and done evil in thy sight. Therefore thou shalt be justified in thy words, and found pure when thou judgest. Behold, I am made in iniquity, and my mother conceived me in sins." As if David wanted to say, "Behold, I am made flesh and blood, which in itself is sin and can do nothing but sin. For though thou control the hands and feet, or the tongue, that they sin not; yet the affections and lusts remain for ever, because blood and flesh are there; thou mayest run whithersoever thou wilt, to Rome, or to St. James.

(19) Now when the law comes upon a righteous heart that comes to know itself, it truly does not lift itself up and try to help itself with works, but confesses its sin and impossibility, its infirmities and sickness, and says: O Lord God, I am a transgressor, a sinner against your divine commandments; help me, I am lost. If then a man is in such fear, and

cries out to God, God cannot refrain from helping him; just as Christ was not long absent from these fearful disciples, but soon he is there, comforting them and saying: "Peace be with you! Be of good cheer, it is I, do not be afraid. So it still goes; when we have come to the knowledge of ourselves through the law and are now in fear, God raises us up and lets the gospel be preached to us, so that he may make our consciences happy and secure.

But what is the gospel? It is that God sent His Son, Jesus Christ, into the world to save sinners, John 3:16, and that He might break hell, overcome death, take away sin and fulfill the law. But what must you do for this? Nothing else, but that you accept these things and look to your Savior, and firmly believe that he has done all these things for your good, and given you everything for your own, so that you can speak comfortably in the fear of death, sin and hell, and confidently rely on them, saying: "Even though I do not fulfill the law, even though there is still sin, and I am afraid of death and hell, I still know this from the gospel, that Christ has given and given me all his works. Of this I am sure, do not be deceived; he will truly keep his promise. And for this sign I have received baptism. For thus he saith unto his apostles and disciples, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned." I rely on this. For this I know, that my Lord Christ hath overcome death, sin, hell, and the devil, all things to my good. For he was innocent; as Peter 1 Ep. 2, 22. says, "Whosoever hath not committed sin, there is no deceit found in his mouth." Therefore sin and death could not strangle him, hell could not keep him, and so he became its Lord, and gave this to all those who accept and believe it. All this is not of my works or merit, but of pure grace, goodness and mercy.

742 L. ii, 343-345. On the Sunday after Easter. W.xi,ioi4-ioi6. 743

(21) He who does not receive such faith in himself must perish. Again, he that hath such faith shall keep it. For where Christ is, there the Father also cometh, and the Holy Ghost. Then there must be grace, not law; mercy, not sin; life, not death; heaven, not hell. Then I take comfort in the works of Christ, as if I had done them myself; then I no longer ask neither for caps nor plates, neither for St. James nor Rome, neither for rosaries nor mantles of Mary, neither for praying nor fasting, neither priests nor monks.

22. Behold, as a beautiful confidence in God grows in us through Christ, whether thou be rich or poor, sick or well, thou sayest always, God is mine, I will gladly die; for thus it pleaseth my Father, and death cannot hurt me; it is swallowed up in victory, as Paul saith, 1 Cor. 15:57; yet not by us, but "Thanks be to God," saith he, "who hath given us the victory through our Lord Jesus Christ." Therefore, even though we must die, we do not fear death, for its power and strength are weakened through Christ our Savior.

(23) So you have it that the gospel is nothing else but a preaching and a joyful message, how Christ entered into the fear of death for us, took all sin upon himself, and blotted it out, not that he had need of it, but that it pleased the Father so; and that he gave us all these things, so that we might defy and insist on them against sin, death, the devil, hell. From this comes great, inexpressible joy, as happens here to the disciples. "Then the disciples rejoiced," says the text, "because they saw the Lord, not such a Lord as they might be afraid of, or who would burden them with work and burdens, but one who would provide for them and have regard for them, as a householder is the master of his goods and cares for his own. Yes, then of all things they rejoiced most when he said to them, "Peace be with you! It is I," and when he had shown them his hands and feet, that is, his works, that they should all be theirs.

(24) So he still comes to us today through the gospel, offering us peace, giving us his works: if we believe, we have them; if we do not believe, we do not have them. For the Lord's hands and feet mean nothing else than his works, which he has done for men here on earth. And to show his side is nothing else than to show us his heart, so that we may see how kind, friendly and fatherly he has meant it with us. All this is shown to us in the Gospel as surely and clearly as it was revealed and shown to the disciples in the flesh. And it is far better that it should come to pass through the gospel, than that he should now enter in at the door: for thou wouldst not know him, if thou sawest him even now standing before thee, much less as the Jews knew him.

(25) This is the right way to become godly, not by human commandments, but by keeping the commandments of God. Now no one can do this except faith in Christ alone. From this follows love, which is the fulfillment of the law, as St. Paul says Rom. 13:10. And this does not come from practicing virtues and good works, as has been taught until now, which only makes devilish martyrs and hypocrites; but faith makes pious, holy, chaste, humble and the like. For as Paul says to the Romans Cap. 1, 16. 17: "The gospel is the power of God, which saves all who believe in it, especially the Jews and also the Greeks, because in it is revealed the righteousness that is valid before God, which comes from faith in faith; as it is written: The righteous shall live by faith." So Paul should say: Your works do not make you blessed, but the gospel, if you believe; your righteousness is nothing, but Christ's righteousness, which alone is valid before God; of whom the gospel says, and of no other. Whoever then wants to overcome death and eradicate sin by works, says: Christ did not die; as Paul says to the Galatians Cap. 2, 21. "If righteousness come by the law, Christ died in vain." And those who preach otherwise are wolves and deceivers.

744 L. ii, Z4S-S47. On the Sunday after Easter. W. n, 1016-1019. 745

(26) Let this be said of the first part of the gospel, how we are to hold ourselves against God, namely, to cling to him with faith, and what is the right piety that is valid before God, and how one overcomes it, namely, through faith in Christ, that he has redeemed us from the law, from death, sin, hell and the devil; and that he has given us all these things, that we may thereupon defy the law, death, sin, hell and the devil. Now follows how we are to behave toward our neighbor; this is also indicated to us in the text, where the Lord speaks thus:

II.

As the Father has sent me, so I send you.

How did God the Father send Christ? For no other purpose than to do the will of the Father, namely, to redeem the world. He was not sent to earn heaven by good works, or to become righteous by them; he did many good works, indeed, all his life was nothing but good deeds. But to whom did he do it? To the people who needed it, as we read from time to time in the Gospels; for all that he ever did, he did it to serve us. "As therefore my Father hath sent me," saith he here, "even so send I you." My Father sent me to fulfill the law, to take upon me the sin of the world, to slay death, to overcome hell and the devil: not for my sake, for I had no need of them; but all for your sake, and for your good, that I might serve you thereby. So shall ye also do unto him.

28. By faith you will accomplish all these things, which will make you righteous in the sight of God and blessed, and also overcome death, sin, hell and the devil; but you must prove this faith with love, so that all your works may be directed to this end: not that you may earn anything by it, for all that is in heaven and earth is yours first; but that you may serve your neighbor with it. For if ye shall not shew such signs of yourselves, it is certain that faith is not righteous.

Not that by this word we are commanded to do good works; for where faith is righteous in the heart, it is not much to command good works to be done, they follow themselves: but that works of love are only a sign that faith is present.

29 This is also the intention of St. Peter, 2 Ep. 1, 5, when he exhorts us to be diligent, so that we may establish and prove our faith with good works. These are good works that we do for our neighbor so that we may serve him, and this alone is required of a Christian, that he love. For by faith he is already pious and blessed; as St. Paul says Rom. 13:8: "Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law." Therefore Christ says John 13:34, 35 to his disciples, "A new commandment I give unto you, that ye love one another, as I have loved you: whereby if ye have love one to another, every man shall know that ye are my disciples."

(30) So then we must prove ourselves before the world, so that everyone may see that we keep God's commandment; and yet not for the sake of my salvation or godliness. So I am obedient to the authorities, for I know that Christ was obedient to the authorities and did not need it at all, but only for our sake; therefore I will also do it for Christ's sake and for the good of my neighbor, and this only because I prove my faith by love; and so henceforth by all the commandments. In this way the apostles exhort us in their writings to good works: not that we thereby become pious and blessed, but only that we thereby prove and make certain our faith both before ourselves and other people. Continue in the Gospel:

Receive the Holy Spirit; to whom you remit sins, they are remitted; and to whom you retain them, they are retained.

(31) This authority is given to all Christians, although some have appropriated it to themselves alone, such as the pope, bishops, priests, and monks: they openly and insolently say that this authority is given to them alone and not also to the laity. But Chri-

746 2. ii. 347-3so. On the Sunday after Easter. W. xi, iois-1021. 747

stus says here neither of priests nor of monks, but says: Receive the Holy Spirit; to him who has the Holy Spirit authority is given, that is, to him who is a Christian. But who is a Christian? He who believes. He who believes has the Holy Spirit. Therefore every Christian has the power, which the pope, bishops, priests and monks have in this case, to retain or remit sins.

32 So I hear, I may hear confession, baptize, preach, administer the sacrament? No. St. Paul says: "Let everything be done honestly and properly. If everyone wanted to hear confession, baptize, and administer the sacrament, how would it be done? Item, if everyone wanted to preach, who would listen? If we all preached at the same time, how would it become a confused clamor, as now among the frogs. Therefore let it be so, that the congregation shall choose one that is able, to minister the sacraments, to preach, to hear confession, and to baptize. We all have this authority, but no one should presume to exercise it publicly, except he who is chosen by the church. Secretly, however, I may well use it. As when my neighbor comes and says, "Dear, I am troubled in my conscience, give me absolution;" I may do it freely, but secretly, I say, it must be done. If I were to sit down in church, and another also, and all were to hear confession, how would it rhyme? Take an example: Where there are many heirs among the nobility, they all choose one with the consent of the others, and he alone has the rule because of the others; for if each one wanted to rule over land and people, how would it be? although they all have the same power, which he has who rules. So it is here also with this power to remit sin and to retain sin.

(33) But this word, to remit sin or to retain sin, concerns more those who confess and receive it than others who are to give absolution; and in this way one also serves one's neighbor. For un

he greatest of all ministries is that I absolve him from sins, from the devil and from hell. But how does this happen? Through the gospel, when I preach it to him, and tell him how he should accept the works of Christ, and certainly believe that Christ's righteousness is his, and his sins are Christ's. This, I say, is the greatest service I can render my neighbor.

(34) Cursed be life, that a man should live unto himself alone, and not unto his neighbor; and again, blessed be life, wherein a man liveth not unto himself, but unto his neighbor, and serveth with doctrine, and with punishment, and with help, whatsoever it be, and how it be done. If my neighbor errs, I should punish him; if then he cannot follow me at once, I should patiently wait for him; as Christ did with Judas, who had the bag of money, and went the dog's way, stealing. Christ knew this well, but he was patient with him, admonishing him diligently, even though it was of no avail, until he disgraced himself.

(35) Therefore we must be careful to do all things for the good of our neighbor, always remembering that Christ did this and that for me; why should I not do all things freely for his sake? And see to it that these works which you do are not directed toward God, but toward your neighbor. He who is a ruler, a prince, a mayor, a judge, should not think that he is a ruler for the sake of earning heaven or seeking his own therein, but that he serves the community through it. And so on with other works that I do for the benefit of my neighbor. I take a wife and make myself a prisoner; why do I do this? That I may not hurt my neighbor's wife and daughters, and so tame my body; and so on with all works.

In this Gospel, as in almost all of them, you have finely painted these two parts, faith and love: with faith we belong up to God, with love down to our neighbor. May God help us to understand this, amen.

748 2. II, 350-352. On the Sunday after Easter. W. LI, 1022-1024. 749

On the Sunday after Easter.*)

Third Sermon.

I.

(1) The first part of this gospel is the same history that we heard in the gospel of Easter Tuesday, but it happened on Easter Day, which the evangelists call the first of the Sabbaths, in the evening, when Christ first appeared to his frightened disciples, who were all together, except St. Thomas. Thomam, and comforted them and strengthened them in the faith of his resurrection; in which we hear once again what the power and benefit of the same is, namely, that Christ, when he comes with such preaching, brings peace and joy; which are the right fruits of faith, as they are also told by St. Paul Gal. 5, 22. among other fruits of the Spirit.

2 For when he cometh, he findeth them still sitting in fear and trembling, both of the Jews by heart, and of their consciences within, and yet quite weak and heavy of heart to believe, though they had heard of the women and of some of the disciples, that he was risen. But when they were troubled about it, and talked with each other about the matter, he was there, and offered them the friendly greeting, in the Hebrew way: "Peace be with you!" which means, according to our language, to wish all good. For peace is what they call it, where all is well and the heart is content and good. This is the friendly word that Christ always brings with him, as he also repeats it in this history for the second and third time.

(3) But this peace of Christ is secret and hidden from the eyes and senses; for it is not such as the world paints and seeks, or flesh and blood.

*The following two sermons are found only in d. They were preached by Luther in 1540 at Dessau and appeared in print at the same time as two sermons preached at the baptism of the young Prince Bernhard von Anhalt. Cf. Erl. Ed. 11, 350. D. Red.

understands. For so it is with Christians that they have no peace nor good from his enemies, the devil and the world, for Christ's sake; they must suffer daily misfortune and strife, the devil afflicting, oppressing and tormenting them with terrors of sin and punishment thereof, the world with its persecution and tyranny, the flesh with its own weakness, impatience 2c. Therefore this is not a visible or comprehensible peace, in outward feeling; but inward and spiritual, in faith, which grasps and grasps nothing else, but that, which he hears here, namely, this friendly word of Christ, when he says to all who are frightened and afflicted: Pax tibi: Peace be with you,

Do not be afraid 2c.; and so let yourself be satisfied and content in the fact that Christ is his friend, and that God is well pleased with him and offers him all good things, even though outwardly he feels no peace in the world, but rather vain opposition. This is the peace of which St. Paul says Phil. 4, 7: "The peace of God, which is higher than all understanding, keep your hearts and minds in Christ", and Christ Joh. 16, 33: "I have spoken this to you, that in me you may have peace; in the world you are afraid" 2c.

4 For the devil cannot suffer a Christian to have peace; therefore Christ must give peace in another way than the world has and gives, namely, by making the heart quiet and content, and by taking away inward fear and terror, although outward strife and unhappiness remain. As you can see, this is what happens to the disciples of Christ, who sit closed in great fear of the Jews, are not allowed to come out, have death before their eyes; and even though they have peace on the outside and no one does anything to them, their hearts still tremble on the inside and have neither peace nor rest. In this fear and anguish the Lord comes, quiets the heart, and

750 LII , 352-354. On the Sunday after Easter. W. Ll, 1024-1027. 751

He makes them content, not by removing the danger, but so that the heart will never fear. For by this the wickedness of the Jews is not taken away, nor is it changed; for they are angry and rage as before, and outwardly all things remain as they are: but they are inwardly changed, that they may be confident and bold; wherefore they ask no more how the Jews rage.

(5) This is the true peace that can satisfy the heart: not at the time when there is no calamity, but in the midst of calamity, when outwardly there is vain strife. And this is the difference between worldly and spiritual peace. Worldly peace consists in the removal of the outward evil that causes strife. As when enemies lie before a city, there is strife; but when they are removed, there is peace again. So there is poverty and sickness, because it oppresses you, you are not satisfied; but when it comes away and you are rid of the misfortune, there is peace and tranquillity again from without; but he who suffers such things is not changed, remains just as despondent when it is there or not there, without feeling it and fearing it when it is present.

(6) But Christian or spiritual peace turns it around, so that outside misfortune remains, as enemies, sickness, poverty, sin, devils and death, which are there, do not leave and lie around; nevertheless, inside there is peace, strength and comfort in the heart, so that it does not ask for any misfortune, yes, also becomes more courageous and joyful when it is there, than when it is not there. That is why it is called peace, which is higher than reason and all the senses. For reason understands and seeks no more, for such peace as comes from without, from the goods that the world can give, knows nothing of how to satisfy and comfort the heart in its needs, since all this is lacking. But when Christ comes, he leaves external adversity, but strengthens the person, and turns stupidity into an undaunted heart, fidgeting into boldness, a restless one into a peaceful, quiet conscience, so that such a person is confident, courageous, and joyful in things in which otherwise all the world is terrified, that is, in death, terror of the

Sin and all troubles, where the world with its comfort and good can no longer help. This is then a true and lasting peace, which remains forever and is insurmountable as long as the heart clings to Christ.

7 So this peace is nothing else, but that the heart becomes certain that it has a gracious God and forgiveness of sin; for without this it can stand in no adversity and be satisfied with no good from earth.

(8) But this is done, and comes only from the fact that Christ shows us his hands and his side, that is, when he shows us by word how he was crucified for us, shed his blood and died, and thus paid for our sin, reconciled God's wrath and turned it away. This is the right sign to comfort the frightened consciences and hearts and to assure them of divine grace and forgiveness of sin. This he shows, that they may not doubt, but be sure that it is he himself who is not angry with them, but is their dear Savior; for this peace is not so easy for them and for all afflicted consciences, because they are troubled and in battle; therefore he comes and strengthens them both with the word and visible signs.

(9) So he continues to do after his resurrection, not visibly, but through the ministry of preaching (which we are to believe, though we do not see him, as he says at the end of the gospel), by which he also holds out the same thing to us, how he shed his blood for us; for it is enough that he once showed it visibly to the disciples, both to strengthen their faith and ours, that he is truly risen, and is the same Christ who was nailed and pierced on the cross for our sakes.

(10) Now this is the other part, which follows from the friendly greeting of Christ, or the offering of peace, and the showing of his hands and sides, if it is received with faith, which is called joy, as the text says: "The disciples were glad when they saw the Lord. For this is indeed the great joy that a man's heart can feel when it sees and recognizes Christ again, who before was dead and gone to him, and when he is dead and gone to him.

752 L . 11, 3S4-356. On the Sunday after Easter. W. XI, 1027-1030. 753

But now they can be gladly comforted, and know that in him they have a kind and loving Savior, and through him they have all the grace and comfort of God against the terror of sin and death, and the power of the world and hell. This is what St. Paul says to the Romans Cap. 5, 1: "Now that we have been justified by faith, we have peace with God through our Lord Jesus Christ, through whom we also have joyful access in faith" 2c.

(11) Of this also is sung from this time in the common old Easter hymn of the resurrection of the Lord: Christ is risen from his torment all; for it is not enough that it tells of the history of the resurrection, but it carries it home to us, and says that we should all be glad of it, as of our treasure and blessedness, therefore we have peace and all good things with God. For how else could we rejoice, if we had nothing of it, nor would we accept that which he has done as our own good? For this reason he also decides to teach us these things; Christ wants to be our consolation, so that we may be sure of them, and have no other consolation, that we may keep ourselves in all troubles; for he has overcome everything through his resurrection, and gives us for our own all that he has done and suffered.

12. But that Christ comes to the disciples through the closed door is an indication that after his resurrection and in his kingdom on earth he will no longer be bound to bodily, visible, tangible, worldly beings, time, place, space and the like, but will be recognized and believed that he reigns presently through his power everywhere, in all places and at all times, when and where we need it, to be with us and help us, uncaptured and unhindered by the world and all its power.

13. Secondly, he also shows that where he comes with his regiment through the ministry of the word, he does not come with throbbing and rumbling, storms and rumbling; but his neat and orderly moves, dislocates, breaks and destroys nothing in outward and human life and regiment, letting it go.

and remain in his positions and offices, as he finds them, and thus governs Christianity, so that the orderly rule of the earth is not overthrown or destroyed. In this way, he does not destroy or destroy anything in man, neither in his senses nor in his reason, but enlightens and improves his heart and mind.

14 The devil, on the other hand, destroys and corrupts everything with his riffraff, rumblers, troublemakers and troublemakers, both in outward and worldly government and nature, and inwardly in the hearts of men, which he even makes insane and dark with his spirituality; as we have well experienced in these times with his rebellious prophets, enthusiasts and rebaptizers.

(15) This is the first part of this gospel, how Christ, by his resurrection, restored his beloved disciples to comfort and cheerfulness, and like unto him revived them from the grievous death and mourning of their hearts, that Christ was now lost to them and eternally dead; but because they now have this benefit and fruit thereof, that he also may continue to bring the same power and consolation of the resurrection, he continues, commanding them to spread it abroad by their ministry, as follows:

II.

*Then Jesus said to them again: Peace be with you! As the Father hath sent me, even so send I you. And when he had said this, he breathed on them, and said unto them: Receive ye the Holy Ghost; to whom ye remit sins, they are remitted; and to whom ye retain sins, they are retained.

16 The Lord indicates with these words what he has accomplished by his resurrection, namely, that he has established a government that is not to do or deal with money or gold, and that concerns this temporal life, how to obtain and maintain it; for such a kingdom existed before, established from the beginning of the world, and subjected to the reason of men by the word of God, as he says Gen. 1:28:

*) Here begins the sermon in the single print mentioned above Columne 748 note. D. Red.

754 L . 11, 386-358. On the Sunday after Easter. W. XI, 1030-1033. 755

"Rule over the fish of the sea, and over the birds of the air, and over all the beasts of the earth" 2c. This is the old rule, in which the secular authorities have to do and create, for which they need nothing of the Holy Spirit, of which there is also not much to teach in Christianity; lawyers may advise and help how it should be done.

(17) But beside and above this is another rule, which is over the consciences, and concerns the things which are to be done with God. It is of two kinds: one instituted by Moses; the other instituted by the Lord, who says: "As the Father has sent me, so I send you" 2c. Moses' regiment is to teach us what is sin and what is not sin, and belongs to those who do not yet know or feel sin; as now the antinomians, who pretend that one should not preach the law. With them it is in vain to teach much of grace. For if the law is not preached, sin cannot be known, as St. Paul says: "Without the law sin is dead"; item: "Where there is no law, there is no transgression"; for sin, however great it may be, and God's wrath cannot be known except by the law. Therefore, where this is not done, people become pagan, thinking they are doing right, when in fact they are sinning horribly against God's commandment.

(18) The temporal authorities do indeed prevent and punish public sin, but they are far too few in number to take counsel from all the books of the law, that they should indicate or teach what sin is in the sight of God. That is why the law was given, that people should learn from it what sin is. Where sin remains unrecognized, it is impossible to understand, much less desire forgiveness and grace; indeed, grace is then of no use, for grace should fight and win in us against the law and sin, so that we do not despair. Just as a good physician must be experienced in his art, so that he first knows what the disease is and of what kind; otherwise, if he wants to help the sick person and does not know the cause of the disease, he should give him harmful poison as a remedy as soon as possible: so first and foremost sin must be recognized before grace is preached. To such knowledge

But the law belongs to the people, that they may be taught the catechism and the Ten Commandments diligently. For, as I have said, reason is too weak for this, with its wisdom and all lawyers' art. And even if some of this knowledge is implanted in it, it is still too little and insignificant. That is why God established the preaching of the law through Moses, which he had previously received from the fathers.

19 Christ himself confirmed such preaching, since he commands his disciples, as we heard in the next gospel, to first preach repentance in his name, and Joh. 16, 8. says: "The Holy Spirit shall punish the world for sin" 2c. For although it belongs to Moses' regiment to denounce sin, yet in order that Christ may come to his regiment and work, he must let the preaching of the law begin where sin is not recognized; for where this is not done, sin cannot be forgiven.

020 The other government is that which the resurrection of the Lord Christ hath instituted: for by it he hath established a new kingdom, to do and to deal with sins, which were first known by the law, and with death and hell. This does not teach anything about how one is to be married, how one is to rule house, city and country, how one is to maintain worldly peace, how one is to build, plant, etc., but is directed to where one may remain when such a bodily transient rule and being ceases, since one must leave property, honor, house, court, world, and everything that is on earth, together with this life, as we must then wait for every moment. To this now belongs the kingdom of Christ, who is set up as an eternal king, that he may be the Lord over sin and righteousness, over death and life; with this his kingdom is to do and to rule. This is what the Lord means here, when he says, "Receive the Holy Spirit, and to whom ye remit sins, they are remitted; and to whom ye retain them, they are retained." Here you hear that he deals with helping people from sins, or leaving them in them, indicating that they are condemned.

21. here, after all, you can't say that he's

756 II . p58-s60. On the Sunday after Easter. W. XI, 1V33-IV36. 757

He has established a worldly kingdom with it; as the pope boasts of his binding key and loosening key, that he has the power to loosen and bind, even what is not sin, yes, what Christ also does not bind or loosen; and has thus even made a worldly power out of it. But Christ indicates here clearly enough what his keys are: not to make laws and to repeal them, as the pope does, but to remit or retain sin. Will now thus say: In this shall my kingdom stand: first, that men may know how they are sinners; which I have commanded Most to teach and to do, not to bind them, for they are all ready bound; neither will I first make sin, nor deal with sins made (as the pope does by his laws and with his binding key, makes sin where there is no sin): but to deal with those who are naturally sin against God's commandment, as namely, contempt of God and unbelief, blasphemy of His name, contempt of His word, disobedience 2c.These are not sins made by the pabst's laws, but true ones, which are in flesh and blood and born with man, which cannot be absolved nor taken away by the pabst's loosening key, as he needs it, but remain in man until the pit.

(22) That they may know how to get rid of them is the purpose of Christ's kingdom. Therefore he calls it everywhere not a worldly or earthly kingdom, but the kingdom of heaven; for it is to begin just then, when this earthly kingdom ends through death, that people may know how they are then to go to heaven. Such a kingdom, he says, should go and stand like this:

As the Father has sent me, so I send you.

(23) With these words he first takes from them the carnal mind, which the disciples had even after his resurrection, that he should reign and rule as a temporal king and lord with outward, bodily authority. Therefore he says: Ye have seen therefore what manner of ministry I have held on earth, whereunto I was sent of my Father, that I should begin a spiritual kingdom against the Lord.

of the devil, of sin and of death, and thereby bring those who believe in me to eternal life; this I have done and thus accomplished for my person, and have not accepted anything of the worldly being and government; yes, I was also killed by the world over such my office and service and thus departed from it, but now through my resurrection I have entered into glory, where I am to reign at the right hand of the Father over all creatures forever. Therefore I also send you so that you should be my messengers, not dealing with worldly things, but leading and practicing the same ministry as I have done until now, namely, to preach the word that you have heard and received from me; which is such a ministry, by which people shall be helped from sin and death, who feel sin and death and want to be helped 2c.

24. Hereby the apostles and their descendants are also appointed lords until the end of the world, and such great authority and power is given to them, according to the office, as Christ, the Son of God, Himself had; whereas the power and dominion of all the world is nothing (although it does not appear before the world, nor is it called dominion), and yet it shall not go any further, nor can it, but only over that which is called sin before God; That where it touches or turns, its rule shall also touch and turn both, and all that live and are called men on earth shall be subject to this rule, whether emperor, king, great or small, no one excluded. For therefore he saith, "Whom ye remit sin." This "whom" means nothing else than all with one another, Jews, Gentiles, high and low, wise and unwise, holy and unholy; that no one should go to heaven and have eternal life without receiving it from you, that is, through your ministry.

(25) For by this word also they are all cast under sin, and are determined, by which he indicates that on earth and in the world they will find nothing but sin, and the judgment says that all men, to whom the apostles and their descendants are sent, are sinners before God and are condemned with their persons.

758 2. 11, 360-362. On Sunday after Easter. W. LI, 1036-1038. 759

and life, and that two things must happen: either that their sins are forgiven and remitted, if they recognize them and desire forgiveness, or that they must remain eternally bound in sins to death and damnation.

(26) Now, to exercise and execute such authority and rule, there belongs also a special power, which is not human, but divine. Therefore he does not give them swords and weapons for this purpose, nor does he equip them with armor and worldly power, but he blows on them and says: "Receive ye the Holy Ghost," that they may know that such ministry and work is not of their own power, but of his power through the Holy Ghost, who will work through their ministry and word; so that it is and is called the ministry of the Holy Ghost, which is given by Christ, that though it seemeth a weak preaching, and no more than a little breath out of the mouth of man, yet such power is therewith and under it, that sin, the wrath of God, death and hell must depart from it.

27 From this it is also easy to answer, if one asks and ponders here, how a man can forgive sin, since this is only due to God Himself? For this is true, that it is not of human power, nor ability, nor merit, nor worthiness to forgive some sin, even if one were as holy as the apostles all are, and all the angels in heaven; wherefore we also condemn even the pope with his monks, who promised forgiveness of sin to people on the merit of their own works and holiness, and pronounced absolution, so that the poor people, who would gladly have had right, certain consolation, were shamefully and miserably deceived.

(28) But here there must be a proper distinction, which the papists and other sects neither know nor are able to make, between that which men do of their own accord and in their own worthiness, and that which Christ commands to be done in his name, and since he works by his power. For of course it is not valid for a barefoot punter to come along out of his own thirst, and presume to pronounce absolution and forgiveness on a poor conscience on his own authority.

Your own repentance and confession, and the merit of the saints and his order; as their absolution is (that you can still refer to them by their letters, which they sell to the people on their brotherhood): The merit of the Passion of Christ and of Mary, the Blessed Virgin, and of all the saints; the merit of this hard and difficult order, the humility of your confession and contrition of heart, and all the good works that you have done or will do, shall be given to you for the forgiveness of your sins and eternal life 2c. This is nothing but a vile blasphemy of Christ and a perversion of the right absolution; for even though they remember his suffering, they are not serious about it, do not consider it good and powerful enough for the forgiveness of sins, but must still have the merit of Mary and all the saints, and most of all their own orders and monasticism, and put them in the likeness of Christ; They do this without any command of Christ, even against his word and command, not from the Holy Spirit, but from their spirit, the devil, who is the father and founder of such false doctrine.

29. But if absolution is to be right and powerful, it must proceed from this command of Christ, that it be thus: I absolve you from your sins, not in my name, nor in the name of any saint, nor for any human merit, but in the name of Christ and by the power of his command, who commanded me to tell you that your sins are forgiven; so that it is not I, but he himself, through my mouth, who forgives your sins, and you are obliged to accept and firmly believe this, not as the words of men, but as if you had heard it from his own mouth, the mouth of the Lord Christ.

30 Therefore, although the power to forgive sin is God's alone, we are also to know that He exercises and distributes such power through this outward ministry, to which Christ calls His apostles, commanding them to proclaim forgiveness of sins in His name to all who desire it; that it is not by human will and power, but by Christ's command, for which He also gives the Holy Spirit, that sin is forgiven.

760 2. 11. 362-36S. On the Sunday after Ostem. W. XI, 1038-1041. 761

31 God also does this for our own good, so that we may not look in vain to heaven for it, since we might not obtain it, and have to say, as St. Paul draws from Moses, "Who can go up to heaven? "2c.; but that we might be sure of the things, he has put the forgiveness of sin into the public office and word, so that we may always have it with us in our mouth and heart. We are to find absolution and forgiveness, and know where we can find such a word, proclaimed to us by Christ's command, that we owe it to ourselves to believe it, as proclaimed to us by Christ himself.

Behold, this is the authority given to the church through the ministry of the apostles, which is far and above all authority on earth, so that without it, no one, no matter how great and powerful he may be, can come to God, nor have comfort of conscience to be delivered from God's wrath and eternal death. For although all emperors and kings would gather their power and strength, money and goods, they could not help themselves, nor some men from the least sin; for if a man's heart is troubled, what does it help him that he is a mighty king or emperor? What did it help the great and mightiest king of Babylon, Nebuchadnezzar, when he became senseless, and was cast out by the people, and had to lie in the field with the unreasonable beasts and eat the grass, and could not be helped but by the prophet Daniel absolving him of his sins?

Who can say what an inexpressible, mighty and blessed consolation it is that one man can open heaven to another and shut hell with one word? For in this kingdom of grace, which Christ has established by his resurrection, we do nothing else but open our mouths and say, "I forgive your sin, not by myself or by my own authority, but in place of and in the name of Jesus Christ. For he does not speak thus: You shall forgive sin on your own account; but, "I send you, as the Father has sent me." I myself did not do it by my own choice or counsel, but was sent by the Father to do it; the same command I have received from the Father.

I also do unto you unto the end of the world, that ye and all the world may know that such forgiveness or remission of sin is not of human power or might, but by the commandment of him that sends you.

34 This is not only said to those who are preachers or church ministers, but also to all Christians; each one may comfort and absolve the other in distress of death, or wherever else it is necessary. When you hear this word from me: Your sins are forgiven, then you hear that God will be merciful to you, help you from sins and death, and make you righteous and blessed.

(35) Yea, saith thou, thou hast absolved me; but who knoweth whether it be sure and true with God that my sins are forgiven me? Answer: If I have said and done it as a man, you may well say, I do not know whether your absolution is valid and strong or not; but that you may be sure of the matter, you must be instructed from God's word, that you may say: Neither the preacher nor any other man absolved me; the priest did not make me believe thus: but God spoke and did it through him, of this I am sure; for my Lord Christ commanded these things, saying, "As the Father hath sent me, even so send I you." Then he makes those to whom he gives such a command equal in mission, that they, sent by him, should do and accomplish the very thing for which he was sent by the Father, namely, remit and retain sin. There it sticks and that it does; otherwise, without such command, the absolution would be nothing.

(36) If you are sad and grieved because of your sin, and are afraid of death, so that God will punish sin eternally, and you hear from your pastor, or if you cannot have him, from your nearest Christian, that he comforts you with these or similar words: Dear brother or sister, I see that you are stupid and despondent, afraid of God's wrath and judgment because of your sin, which you feel and because of which you are now so afraid; but listen and be told, be confident and undaunted, for Christ, your Lord and Hei-

762 L . 11, 365-368. On the Sunday after Easter. W. XI, 1041-1644. 763

He who came for the sake of sinners to save them has commanded, both through the public ministry to the appointed servants, and in time of need to each one in particular, that one should comfort another on his behalf and absolve sins in his name. When, I say, you hear such comfort, receive it with joy and thanksgiving as if you heard it from Christ himself; then your heart will surely be satisfied, uplifted and comforted, and then you can cheerfully say, "I have heard a man speak to me and comfort me: For his person I would not believe a word; but I believe my Lord Christ, who hath instituted such a kingdom of grace and remission of sins, and hath given such a command and power unto men, that they should remit or retain sin in his name.

37 Let every Christian therefore be accustomed, when the devil assails him, saying that he is a great sinner, that he must be lost and damned, 2c. not to meddle with him long, nor to remain alone; but go, or send for his pastor, or some other good friend, and complain of his affliction, and seek counsel and comfort of him. And base himself on the fact that Christ says here, "Whom ye remit sin," 2c., and elsewhere, "Where two or three are gathered together in my name, there am I in the midst of them." And whatsoever he shall say unto him in Christ's name out of the scriptures, he believeth it: as he believeth, so it shall be done unto him. But then two or more come together in Christ's name, when they deal with one another, not about bodily things, how one should acquire or gain money or goods, but what serves the salvation and blessedness of the soul. As when in confession or otherwise you show your infirmities and afflictions, and the one to whom you complain realizes that Moses has caught you between the spurs by the law, that sin bites you and presses you, that death frightens you and terrifies you, and you sigh and complain about your own life, then such words tend to fall: Oh that I had never been born! item: Oh that God would spare me my life, that I would mend my ways 2c.

38 If your priest, or whoever it may be

now begins and comforts you, not in a worldly way, nor for the sake of money, but because he sees that you are fearful of the terror of sin and death, and then says to you, "Let go of all that is on earth, money, goods, all men's doings and lives; but pay attention to this now: your heart is in great anguish, thinking, 'How can I get rid of my grief, sorrow and evil conscience? how can I escape Most with his thrusting horns? Here I say, listen to him when he speaks to you in this way or the like: I say unto thee in the name of the Lord Christ, who died for thy sin, that thou shalt be comforted, and believe, and be sure that thy sins be forgiven thee, and that death shall not hurt thee.

(39) Yea, dear one, sayest thou, how wilt thou prove that these things are so? Answer: Christ our Lord said to his disciples and to all Christianity, "I command and tell you to forgive sin or to retain it. What therefore ye do, ye do not of yourselves: but because ye do it of my commandment and my decree, I do it myself. Nuy is a priest or preacher, as your pastor, or any Christian in such a case, required and sent to comfort you. Therefore, since he seeks nothing but your salvation, you are just as guilty of believing him as if Christ himself were standing there, laying his hand on you and giving you absolution.

40 Behold, this is the way to deal with sins, to solve and forgive them. Otherwise there is no advice or help for it; as the pope pretends with his doctrine of lies, directs people to their own work or sufficiency, means they run to monasteries, to Rome, to the saints, chastise themselves, build churches, endow great founders and monasteries, say masses, and absolve indulgences 2c. These are not the ways. Invest such your running, money and work differently and better. Here it happens, as I said, when Moses puts on his horns and strikes you with them, that is, reveals your sin to you through the law, and shows how great and many they are, and thus leads you into great fright and trembling; since you are no longer among the great, nefarious, hardened multitude,

764 L. ii, 368-371. On Sunday after Easter. W. xi, 1014-1046. 765

But among the multitude who know and feel their misery and sorrow, and for this reason are afraid of a rustling leaf: there alone is this help: I have, saith Christ, instituted a kingdom of grace, which shall eat and choke itself with sin and death, and devour them both, and bring righteousness and life.

041 Say not therefore, Where shall I find this? shall I run after it to Rome, or to Jerusalem? Not so; yea, though thou couldest ascend to heaven by a golden ladder, if it were possible, yet nothing would come of it; but thus it must come to pass: Behold his word and command, when he saith, I send you. 2c. As if he were to say: I must come to you first, proclaim my Father's will to you through the gospel, establish the holy sacraments and absolution, if you are to come to me otherwise. But since I cannot be bodily in all places in the whole world, nor will I always be visibly present with you, I will do as my Father did, who took before him a little corner of the earth, namely, the Jewish country, where he sent me to be a preacher; I walked through Galilee and Judea, as much as I could personally deny, preaching the gospel to comfort the poor sinners of the Jewish people, healing the sick and raising the dead 2c. Behold, this was his commanded work, for which he was sent by the Father. There he was found, not at court among the silent and the sowing, not with Annas, Caiphas and other holy, rich, wise people; but among the blind, the lame, the lepers, the deaf, the dead and the deceived, poor, afflicted sheep, to whom he helps both body and soul, bringing them the most precious treasure, which no one has, much less can give, except he receives it from him, namely righteousness and salvation. This, he says here, you should also practice in all places where you go. And for this very purpose I send you to walk as my messengers throughout the whole world. For this purpose, besides and after you, I also appoint others to run and preach, and to do the very thing for which I was sent by the Father, and for which I have sent you, to the ends of the earth. And I will always be there that

I want you to know that it is not you who do it, but I through you.

From this command we also have power to comfort the afflicted consciences and to absolve them from sins, and we know where we exercise such ministry, that it is not we who do it, but Christ Himself. Therefore, every Christian, in this case as well as in the pulpit, should hear the pastor and preacher not as a man, but as God Himself; then he can be sure and must not doubt that he has forgiveness of sins. For Christ, through his resurrection, has established that a called minister of the church, or whoever he may be, should, in distress, absolve his neighbor who is distressed and desires comfort, and this should be considered as if he had done it himself, for it is done by his command and in his name.

43 Therefore, when two deal with one another in this way, they are gathered together in Christ's name; for, as was also said above, no one seeks another's money or goods, as the pope's pokers do, who thus promise to the sick: Dear man, the time is now present when thou shalt die, where shall thy goods go? Consider thy poor soul, and give us a portion, and we will pray God for thee, and do thee much good. 2c.But this is what he says to the sick person: "It is not time to talk about money and goods, let others take care of them; I can see that your heart is despondent and frightened, you are struggling with despair and cannot help yourself, nor can you work your way out: but Christ has established a comforting and blessed kingdom on earth, saying: "As the Father has sent me, so I send you"; so he has ordained us all as priests, so that one should proclaim forgiveness of sins to the other. Therefore I come to you in the name of our Lord Christ, and say to you, "Do not tremble or shake or be afraid, as if there were no more comfort, help or counsel; for Christ says that he came for the sake of sinners, not for the sake of the righteous, to save them. Therefore, be content, receive such joyful news with gladness, and thank him from the bottom of your heart for it, which he lets proclaim to you through me, without all your trouble and expense, and further gives command to save you from sin.

766 L . 11, 371-373. On the Sunday after Easter. W. XI, 1046-1049. 767

let. Therefore I absolve you from all your sins in the name of the Father, Son and Holy Spirit. Now say joyfully: I thank you, merciful God, heavenly Father, that you have forgiven my sin through your dear Son Christ; and do not doubt that you are certainly absolved by God the Father Himself.

44. From this you see that this saying about the office of the keys does not at all confirm the pope's tyranny; for it is not intended that you make me or I make you rich, or that I am your master and you must be subject to me; as the pope wants to make a worldly splendor and power out of this, as an arch rascal and God's betrayer; but that is where he is going: If I come to you in your distresses and anxieties of conscience, to counsel and help you in the last hour or otherwise, and say: Violence, money, honor and goods now all put aside and wound into a small thing, we have now to speak of the kingdom of Christ, by which alone and by nothing else you must be saved from sins and death.
45. This does not mean an outward worldly rule or power, but a service; for I do not seek anything from you herewith, but I serve and bring you a great precious treasure, not gold and silver, but because your heart desires to become secure and confident and to have a gracious God in heaven, I come to you and bring you a joyful message, not of my own choice or discretion, but by command and mission of Christ, who says: "Come unto me, all ye that labour and are heavy laden, and I will refresh you" 2c.; item, "Whatsoever ye loose on earth shall be loosed in heaven"; or, as he here says, "Whose soever sins ye remit, they are remitted unto them."

(46) Is not this serving, and bringing in vain, an unspeakable, heavenly, eternal treasure, which neither you nor the world, with all its goods and riches, cannot pay for? For what are the treasures of all the world, and the crowns of all kings, gold, silver, precious stones, and what the world esteems, compared with this treasure, which is called the forgiveness of sins, whereby thou art delivered from the devil, from death.

You will be freed from the power of hell and assured that God in heaven will now be gracious to you, and so gracious that you will be His child and heir for Christ's sake, and Christ's brother and co-heir. Therefore it is not possible to sell such a precious treasure for money or to pay for it with money; as our Judas Iscarioth, the pope, did: it must be given and received for nothing, or you are not improved; for God's gift is not obtained by money, Apost. 8, 20.

I am not saying that the church servants, who teach God's word purely and faithfully, should not be given anything, as they now, unfortunately, would like to do, and there are already many who count all the morsels in their parish priests' throats, and as they can, snatch away the churches' and parish priests' goods, and thus prove by deed that they would like to starve their parish priests and be rid of them. But what kind of wildness and misery will result from this will be known shortly, when the authorities do not look into it. No, that is not the opinion at all, one should give them entertainment; because if they do not have food, drink, clothes and other necessities, they will not be able to preside over their office for long, but must think about how else they will feed themselves; so the gospel will not remain long, which the devil also seeks through it.

48. but that one is obligated to give them entertainment is taught by Christ Himself, when He says Lnc. 10, 7: "A laborer is worthy of his wages"; and St. Paul Gal. 6, 6: "He who is taught by the word shares all good things with him who teaches him"; and adds v. 7 a harsh word: "Do not be deceived by God"; and 1 Tim. 5, 17: "The elders" or priests "who are well instructed keep them in mind. 7. adds a hard word: "Do not be deceived, God is not mocked"; and 1 Tim. 5:17: "The elders," or priests, "who preside well, are counted worthy of double honor, especially those who labor in the word." Now if others who are in secular offices, in which they serve the church, are provided for, that they may wait upon their service, much more is it incumbent upon them to do so to the ministers of the word; for St. Paul says that they are worthy of two honors above others.

(49) And so also henceforth the doctrine of the Evan-.

768 D . 11, 373-376. On Sunday after Easter. W. LI, 1049-1051. 769

It is not only our duty to provide for the church servants, but also to work diligently to ensure that the schools are staffed with competent persons, who are also faithfully provided with their entertainment, so that people may be raised up who are not only bad, common preachers who are able to instruct the Christian congregation in the Word, but also special learned people who can also control and ward off the mobs and false spirits. For this purpose, not only princes and lords, but also citizens and peasants should help and give willingly and gladly. 2c.

For from what has been said, everyone can see for himself what a great treasure it is to hear the gospel or absolution from the priest or preacher with a right mind. If he comes to you in your sickness and comforts you, you should certainly consider that Christ the Lord himself is visiting and comforting you. For no one would ever come to you without his divine command, nor would he know how to help or advise you. But since you hear that he himself commands this, you can safely and joyfully say, "Christ himself comes to me in my confessor, for he speaks not his word but God's, for which he is sent and has the command.

Then you have a certain comfort against the fear and trembling of the conscience, you must not hover nor stomp, as the teaching of the pope has shown us, which absolves no one from sins, if he has repented enough and confessed purely. There was not the slightest mention of faith and the power of the keys, instituted by Christ; for such teaching and knowledge was so completely unknown that I myself, as a doctor who should have known better, did not hold and teach otherwise than that if I had repented and atoned enough, my sins would be forgiven. But where sins are not forgiven until they are outweighed by our repentance, penance, and good works, we have no hope of forgiveness at all, for I can never be forgiven.

I can conclude that my repentance and penance are sufficient; therefore, no one can absolve me and absolve me that his name is Pope or whatever he wants.

Thus, through the pope's lies, the consciences are miserably deceived from the word of faith and the command of God on their uncertain repentance and penance. This has often been borne by money; hence so many churches, monasteries, convents, chapels, altars have been built and richly endowed, and there are still the Pope's bulls and letters that point to this and confirm it; by this he has miserably deceived all the world, so that no one can adequately explain the damage and misery that has arisen from it. Therefore, we faithfully and forever exhort that help whoever can help, that schools, parishes and preachers be preserved, so that such or worse error (as the devil certainly deals with it) does not break in again.

(53) Behold, this is rightly taught and believed concerning the kingdom of Christ and the office of the keys; and if we act according to it, we shall remain Christians, and be able to be competent in all things against God and man; we shall also thank God from the bottom of our hearts that he has delivered us from the compulsion and tyranny of the pope, who has turned the power of the keys into a mere splendor and worldly dominion, which alone was established and ordered by Christ to help the whole world to such a treasure, which cannot be paid for with money or goods.

54 Let us therefore be thankful to our dear Lord Christ, who through his resurrection has established such a kingdom of grace, so that we may find therein, without ceasing, certain help and comfort in all our troubles and distresses. And we must not go far for such a precious treasure, nor run after it with great trouble and expense; but he has given command and full power to his apostles and to all their descendants, and in time of need to every Christian, even to the end of the world, that they should comfort and strengthen the weak and despondent, and in his name remit sin 2c.

770 L. H. L7S-S78. On Sunday after Easter. W. XI, IW2-IMS. 771

The Sunday after Easter.

Fourth Sermon.

I.

1 Further, John the Evangelist writes that Thomas was not present when the Lord first appeared to all the disciples on Easter evening. Now, the fact that the Lord came just when Thomas was not present for the first time did not happen without a reason, because he could have found Thomas together with the other apostles at that time. But it happened to us both for teaching and comfort, so that the resurrection of the Lord might have all the more and stronger testimony and evidence. Now, on the day of Easter he appeared to all the apostles; the eighth day later, as today, he appears to them again, and also to Thomas, for whose sake alone this appearance and revelation, which is more beautiful and more glorious than that of eight days ago, took place.

(2) We see here for the first time what a poor thing it is for a human heart when it begins to grow weak, so that it cannot be restored. Both the other apostles and Thomas, while they were with the Lord, had not only heard that he had taught the people with great painting, but had also seen how he had confirmed his teaching with great miraculous signs, which he had done on the blind, the lame, the lepers, and the deaf, 2c. whom he had healed; but also that he had raised three dead men, especially Lazarum, who had already lain four days in the grave. And among all, as it seems, St. Thomas was the most bold and furious, that he also says Joh. 11, 16. when Christ wanted to go again into Judea to the deceased Lazarus: "Let us go with him, that we may die with him." Such fine people are the apostles of Christ, and especially St. Thomas, who seems to have had a manly heart before the others, and only recently saw Christ raise Lazarus, who had already been in the grave for four days, from the dead.

and ate and drank with him: nor can they believe that the Lord himself is risen from the dead and is alive.

3 So we see in the apostles how we are nothing when he removes his hand and we are left to ourselves. The women, Magdalene and the others, and now the apostles themselves, had proclaimed that they had seen the Lord risen. St. Thomas still puts on his head, and will not believe it, nor be satisfied if he sees him at once, unless he sees in his hands the marks of the nails, and puts his fingers into the marks of the nails, and his hand into his side. And so the dear apostle himself will be lost and condemned by not believing. For there can be no forgiveness of sins nor blessedness, if one does not believe this article of Christ's resurrection, because therein lies all the power of faith and eternal life; as St. Paul says in 1 Cor. 15:14, 17, 18: "If Christ be not risen, our preaching is vain; if so be your faith also, ye are yet in your sins; if so be that they also which are fallen asleep in Christ are lost" 2c. St. Thomas also wants to go there, does not want to be blessed but lost, because he does not want to believe that Christ has risen. And would also be corrupted and damned in such unbelief, if Christ had not helped him out of it through this revelation.

4 The Holy Spirit shows and teaches us in this example that without faith we are badly blinded and even hardened. As it is seen in the Scriptures everywhere, that a human heart is the hardest thing, above all steel and diamond. And again, though it grows dull, despondent, and soft, yet no water nor oil is so soft as the heart of man.

(5) You will find many examples and histories of this in Scripture. Pharaoh, before whom

7722. II, 378-380. On the Sunday after Easter. W. LI, I08S-10S7. 773

Moses did so many terrible signs and wonders that he could not say anything against it, yes, he had to grasp that God's finger was, and therefore also confessed that he had sinned against God and His people. 2c.: Still, the longer the more his heart was hardened and hardened, until the Lord threw him into the middle of the sea together with all his power. So also the Jews: the more Christ proved to both of them by word and deed that he was the one promised to their fathers, that he should bless them and all the world: the more fiercely and bitterly they were enraged against him, and there was no measure nor end to their hatred, blasphemy and persecution, until they condemned their Lord and God to the most terrible death as a blasphemer and rebel and crucified him between two malefactors. There was no help for it, although Pilate, the judge himself, found him innocent against them, the creatures presented themselves differently than usual, and thus testified that their Lord and Creator was hanging there on the cross 2c.; item, the thief freely confessed publicly, even if he hung there and died, he would still be a king who had an eternal heavenly kingdom; and the pagan centurion publicly shouted: "Truly, this was God's son" 2c., Matth. 27, 54. All this, I say, did not help to convert them.

(6) Thus the godless, damned world is always in the habit of doing: the more God shows it mercy and kindness, the more ungrateful and angry it becomes. Now we should all thank God from the bottom of our hearts that he has revealed his holy word to us so purely and clearly before the last day, from which we can recognize what unspeakable goods he has given us in Christ, namely, that through him we have been redeemed from sin and death, and are now to be righteous and blessed. 2c. How does the world relate to this? As it is wont to do, it does not know enough to profane, blaspheme and condemn such a word of grace and life, and to persecute and strangle those who confess it wherever it can. And even though it hears that God will punish such sin with hellish fire and eternal damnation, it does not care so much about it, goes along safely and stubbornly, as if it were nothing at all, and has its mockery; as can be seen now with the pope and his bunch. And yet there is such a terrible, horrible wrath, before which all the

creatures. Therefore, it is certainly true that no stone, steel, diamond, indeed, no thing on earth is so hard as the heart of an impenitent man.

007 Again, if a heart be despondent and afraid, it is softer than water and oil, that it is afraid, as the scripture saith, of a rustling tree leaf. And if such a one is alone in a chamber and hears a little crashing of the bars or beams, he thinks that thunder and lightning will strike him, and comes into such fear and trembling (as I have seen many of them) that no one can comfort him or raise him up, and then all the sermons and words of comfort are too little to calm him. Thus man's heart is out of measure, either too hard as a rock, so that it asks nothing of God or the devil; or again, too despondent, fleeting and desperate.

8. So here the apostles are so frightened and terrified by the trouble that they see their Lord so miserably mocked, scoffed at, scourged, stabbed and finally crucified in the most miserable way that they no longer have a heart in their bodies, Who, because they had Christ with them, were so bold and courageous that James and John took upon themselves to command that fire should fall from heaven and consume the Samaritans who would not receive Christ; and Luc. 9:54 gloriously boasted that even the devils were subject to them in the name of Jesus; and Thomas exhorted the others, saying, "Let us go with him, that we may die with him"; and Peter was especially quick to throw a sword into the midst of the multitude before the others, because they wanted to attack and capture Christ. But now they lie closed in great fear and terror and will not let anyone come to them. Therefore they are terrified of the Lord when he comes to them and greets them, and yet they think (which is a sign that they are completely frightened and despondent) that they see a ghost or a spirit. So soon they have forgotten all the miracles, signs and words they had seen and heard from him, that the Lord had enough to do for the forty days after his resurrection, before he departs from them.

774 2. 11, 380-383. On Sunday after Easter. W. XI, 1037-1060. 775

with appearances and revelations in various ways, now to the women, now to the apostles, both in particular and all together, eating and drinking with them: all so that they may be sure that he has risen. It is still difficult for them to accept it.

(9) For forty days he had been speaking to them from the Scriptures about the kingdom of God, which was to begin and be such a kingdom, in which repentance and forgiveness of sins were to be proclaimed in his name among all nations; and when he was to be taken up by them in a cloud, they asked him, saying, "Lord, will you now restore the kingdom to Israel? There you see how exceedingly difficult it is for stupid, despondent hearts to be confident and upright, and then to be properly instructed, so that they know what kind of king Christ is and what he has accomplished through his death and resurrection.

(10) Thus both the hardening and stupidity of the human heart are unspeakable. Apart from the danger, it is hard and hardened beyond measure, so that it respects neither God's wrath nor His threat. When it has long heard that God will punish sin with eternal death and damnation, it still continues, drowning in hopefulness, avarice 2c. Again, when it begins to fear, it also becomes so despondent that it cannot be brought together again. It is a great pity that we are such hopeless people. If there is no need, we live safely in sin without any fear or timidity, we stare like a dead corpse; what is said to us is just as much as if it were said against a rock. On the other hand, we feel our sin, we are afraid of death, God's wrath and judgment: we are frozen again with great fear and sadness, so that no one can raise us up again; yes, we are also frightened by that which is supposed to comfort us; as the disciples were frightened by Christ, who came to them for this very reason, so that they might be comforted and rejoice; nevertheless, he does not soon set them right, has to mend them for the forty days, as I said, takes and needs all kinds of consolation and medicine, and can

Nevertheless, he will hardly be able to help them up again until he gives them the right strong drink, namely, the Holy Spirit, from which they will be drunk and truly comforted, so that they will no longer be dumb and frightened as before.

II.

Finally, the power of Christ's resurrection is shown to us in St. Thomas. We have just heard how he is so firm and stiff-necked in unbelief that although the other disciples all testify how they have seen the Lord risen, he still does not want to believe it. It seems that he was a fine, brave man, who had well considered the matter, that he would not soon believe the others. For he had seen that the Lord had been crucified only three days before, and that the nails had both gone through his hands and feet, and that the spear had pierced his side. He had imagined this so firmly that he thought it was nothing what others said to him that he had risen from the dead. Therefore he immediately says defiantly: "Unless I see the nail marks in his hands and put my hands into his side, I will not believe it"; thus he makes a strong hyperbole that he does not want to believe the eyes alone, but also feels and gropes with his hands. As if he wanted to say, "Let no one persuade me to believe it, but I will stand so firmly on the no that I will not believe it either, even though I see it, as you say that you have seen him. But if I am to believe it, he must come so close to me that, if it were possible, I would touch his soul and reach into his eyes.

12 That is ever very hard and stiffly stuck in unbelief. And is wonder what he means by that, that he immediately pretends an inconsistency, to put his hand and fingers into the holes of the wounds. For he should have been so wise that he would have considered that if Christ were alive again, had overcome death, and had been rid of all the wounds of the scourging and the crown of thorns, he would have healed and healed the five wounds.

13 Now this is done for our example and consolation, that the high apostles also must fail and stumble, in that we see Christ in His kingdom against His

776 'x. ii. 383-385. On the Sunday after Easter. W. xi, 1060-1063. 777

He has shown himself capable of tolerating even those who are as hard and stubborn as St. Thomas here, and does not want to condemn and reject them for this reason, if they would only like to remain his disciples and not blaspheme him wilfully and become his enemies; and thus teaches us that we should not be angry or despondent with such people, but that we should follow his example and deal with them carefully, serving their weakness with our strength, until they are raised up again and become strong.

14 But it serves more, as I began to say, that the resurrection of the Lord is not only certainly demonstrated and witnessed by this unbelieving and stiff-necked Thoma, who remains in such unbelief until the eighth day and lies almost frozen, but also that the power of the same is recognized and comes to our use; as can be seen in this Thoma, who is thereby brought from unbelief to faith, and from doubt to certain knowledge and glorious beautiful confession.

15 The evangelist says that this happened only on the eighth day after his resurrection, when Thomas, against all the testimony of the others, was strengthened in his unbelief and had died, and no one hoped that Christ would show himself to him in a special way. Then he comes and shows him the same scars and wounds as freshly as he had shown them to the others eight days ago, and tells him to present his fingers and hand and to put them into the nail marks and side. Grants him so far that he not only sees as the others do, but also grasps and feels, as he had said, "Unless I see in his hands," 2c., and says to him, "Be not faithless, but believing."

(16) You see that Christ does not leave it at the story, but is concerned that Thomas should only believe and also become a resurrector from his stubborn unbelief and sin. As it then also follows powerfully that St. Thomas soon begins and says to Christ: "My Lord and my God! There is already another man, not the old Thomas Didymus (which in German means twin, not a doubter, as one interprets from this text).

He was so frozen and dead in unbelief that he did not want to believe either, so he put his fingers into his wounds; but suddenly he starts to make such a glorious confession and preaching about Christ, the like of which the apostle had not preached at that time, namely, that the person who rose from the dead is true God and man. For it is an excellent word that he says, "My Lord and my God!" He is not drunk, nor does he speak out of any reproach or jest; so neither does he mean a false god: therefore he certainly does not lie. Nor is he punished by Christ in this, but his faith is confirmed, and must be truth and earnest.

17 Now this is the power of Christ's resurrection, that St. Thomas, who was so deeply and stubbornly in unbelief, is so suddenly changed. Thomas, who was so deeply and stubbornly in unbelief before all others, is so suddenly changed, becomes a different man, who now freely confesses that he not only believes that Christ has risen; but is so enlightened by the power of Christ's resurrection that he now also certainly believes and confesses that he, his Lord, is true God and man, through whom, just as he has now risen from unbelief, the chief source of all sin, he will also rise from death on the last day and live with him forever in unspeakable glory and blessedness. But not only he, but also all who believe this; as Christ himself says to him: "Thoma, because you have seen, you believe. Blessed are they that see not, and yet believe."

18 Finally, when he puts his fingers into the wounds, I will not dispute whether Christ also retained the wounds and nail marks after the resurrection, but so far that they do not look hideous as usual, but beautiful and comforting. And whether they should still have been fresh, open and red, as the painters paint, I leave to others to discuss. Otherwise, it is very important that the common man has a memory and an image that reminds and reminds him of the suffering and the wounds of Christ. And it may well be that he has retained the same signs or marks, which will perhaps shine much more beautifully and gloriously at the last day.

778 L. 11, 388. 386. 12, 2. on the other Sunday after Easter. W. LI, 1063-1066. 779

than his whole body, and he will show them before all the world, as the Scripture says: "They will see him whom they have bruised," Zech. 12:10. But this I command every man to consider.

19 Now this is the principal thing which we are to learn and retain from this gospel, that we believe that the resurrection of Christ is ours, and that it worketh in us, that we both may rise again from sin and death; as St. Paul doth everywhere abundantly and comfortingly speak of it, and Christ himself here, saying, "Blessed are they which see not, and yet believe." And St. John, at the close of this Gospel, teaches and exhorts concerning the use and benefit of the resurrection, saying, "These things are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life in his name."

20. This is also a mighty clear saying, which glorifies faith, and gives the testimony that through it we certainly have eternal life; and that such faith is not a mere dead thought of the history of this Jesus, but who concludes and is certain that he is the Christ, that is, the promised King and Savior, the Son of God, through whom we are all redeemed from sin and eternal death; Therefore he also died and rose again; and that for his sake alone we might obtain eternal life, that is, in his name, not in Moses', or ours, or any other name, that is, not for the law's sake, nor for our worthiness and deeds, but for his merit alone, as Peter says in Acts 4:12. 4, 12. also says: "There is no other name given to men, whereby we must be saved" 2c.

The second Sunday after Easter.*)

John 10:12-16.

I am a good shepherd; a good shepherd lays down his life for the sheep. But a hireling that is not a shepherd, that owneth not the sheep, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth and scattereth the sheep. But the hireling fleeth; for he is a hireling, and regardeth not the sheep. I am a good shepherd, and know mine own, and am known to mine own; as my Father knoweth me, and I know the Father. And I lay down my life for the sheep. And I have other sheep, which are not of this fold. And these I must bring, and they shall hear my voice, and shall become One fold and One Shepherd.

(1) This is a comforting gospel, which beautifully illustrates the Lord Christ to us, and teaches us what kind of person he is, what kind of works he does, and what his attitude is toward people. But it is not to be misunderstood, for if one sets light and darkness, day and night, that is, a good shepherd and an evil shepherd, as the Lord himself does.

2. you have now often heard that god

*) Called Misericordias Domini. This sermon is only in a b c. It also appeared in nine separate printings from 1523. Cf. Erl. A. 12, 1 f.

D. Red.

has sent two kinds of preaching into the world: one is when one preaches God's word, which says: You shall not have strange gods; item: You shall not kill, you shall not commit adultery, you shall not steal, Ex. 20:3, 13, 14, 15, and besides this threatens that whoever does not keep it shall be put to death. But the same preaching makes no one devout in heart. For though a man is compelled by this to pretend to be righteous outwardly before men, yet inwardly the heart is hostile to the law, and would that it were not.

3. the other preaching office is the gospel: which says where to take that one may

780 L. 12, 2-5. On the other Sunday after Easter. W. xr, 1066-1069. 781

Do what the law requires; do not force or threaten, but entice people gently and kindly; do not say, "Do this and do that," but rather, "Come, I will show you where you should take it and get it, so that you may become righteous; behold, here is the Lord Christ, who will give it to you. Therefore the two are like taking and giving, demanding and giving; and the difference must be well understood. God has ruled the world in this way and is still ruling it. The law must be preached to rough and raw people who do not feel the gospel, and they must be driven until they are worn down and recognize their infirmities; when this is done, the gospel must begin.

These are the two divine sermons that come from heaven; above these are also others that do not come from heaven, but are human deeds that the pope and our bishops have brought up to shake the consciences. These are not worthy to be called shepherds nor hirelings; but they are whom Christ here calls thieves, murderers, and wolves. For if one is to govern people blessedly, one must do it by God's word; if one does not do it by God's word, then it remains unregulated.

Now Christ takes before Him the other office, and writes what it is, saying how He is the chief Shepherd, yea, the only Shepherd; for what He feedeth not is unfed. This comforting and lovely *) sermon we want to see.

(6) You have therefore heard that our Lord Christ, after his suffering and death, rose from the dead, and was set in an immortal being: not that he sat idle in heaven, and had pleasure in himself; but that he took the kingdom into his hands, and reigned, and was a king, of whom all the prophets and all the Scriptures speak much. Therefore let him be present without ceasing and sit in the reign; do not think that he is sitting up there idle, but that he is filling and ruling all things from above, as Paul says to the Ephesians Cap. 4, 10, and especially to be aware of his kingdom, which is the Christian faith.

*) Instead of "lovely", a b have "laudable". D. Red.

his kingdom must go with us here on earth. We have said of the kingdom that it is so ordered that we all increase day by day and must become purer, and that it is not ruled by some power, but by oral preaching, that is, by the gospel.

7 This preaching did not come from men, but Christ himself led it, and afterwards gave it into the hearts of the apostles and their descendants to fast, and into their mouths to speak and preach it; this is his kingdom, so he rules, so that all his power stands and rests on the word of God. Whoever hears this and believes, they belong to this kingdom. And the word then becomes so powerful that it creates everything that is necessary for people and brings all the goods that one may have. For it is God's power that it can and may make blessed all who believe in it, as St. Paul says to the Romans Cap. 1, 16. If you believe that Christ died to help you from all misfortune, and thus cling to the word, it is so certain and firm that no creature can overthrow it; just as no one can overthrow the word, so no one can do anything to you either, because you believe in it. So with the word you overcome sin, death, the devil and hell, and must come and flee to where the word is, that is, to eternal peace, joy and life; and recently, all the power that is in the word you will share. Therefore it is ever a strange kingdom: the word is there, and is preached orally before all the world; but the power thereof is almost hid, and no man perceiveth that it is so active, and worketh such great things; for they that believe must themselves feel and taste it in their hearts.

(8) Therefore we preachers can do no more than be the mouth of our Lord Christ, and his instruments, by which he preacheth the word bodily. He lets the word go forth publicly, so that everyone may hear it; but that it may be felt inwardly in the heart, this faith accomplishes, and is a secret work of Christ, where he sees that it is to be done according to his divine knowledge and pleasure. This is what he says: "I am a good shepherd." And what is a good shepherd? "A good shepherd."

782 8. 12, 5-7. On the other Sunday after Easter. W. LI, 1069-1071. 783

says Christ, "lay down his life for his sheep; and I also lay down my life for my sheep." In this virtue the Lord understands it all together and sets a lovely likeness of the sheep. You see that the same animal is almost foolish and the most simple animal, that one also speaks when one wants to say of a simple one: It is a sheep. But it has this way before other animals, that it soon hears its shepherd's voice, and follows no one else but its shepherd, and is always so clever that it clings to its shepherd and seeks help from him alone; it cannot help itself, nor feed or heal itself, nor guard against wolves, but stands in foreign help.

(9) So Christ is like the same kind and nature of this animal, and makes himself a good shepherd. In this way he finely indicates what his kingdom is and where it stands, and wants to say this much: My kingdom is nothing else than that I rule the sheep, that is, the poor, meager and miserable people on earth, who well see and feel that nothing else can help them or advise them.

(10) But that we may make this the more clear, and that it may be understood, let us take a saying from the prophet Ezekiel, where he speaks of the evil shepherds who are against Christ, and says Cap. 34, 2. ff.: "Should not the sheep let the shepherds feed them? Why then do you feed yourselves? You have eaten the milk of the sheep, and with the wool you have covered yourselves, and that which was fat you slaughter. But my flock ye have not fed; that which was weak ye have not strengthened; that which was sick ye have not healed; that which was broken ye have not bound; that which was rejected ye have not restored; and that which was lost ye have not sought; but ye have ruled over them with severity and violence. And now my sheep are scattered, because they have no right shepherd; and all the beasts have devoured them, and are scattered upon all the mountains, and upon all the face of the earth"; and how more follows there. So God punishes here the shepherds who do not feed properly. And see how he writes. His serious opinion is here on this

He wants the weak, the sick, the broken, the rejected and the lost to be strengthened, made whole and healed, sought out again and not shaken or scattered. This ye ought to have done, saith he to the shepherds; but ye have not done it: therefore will I do it myself, as he saith soon after v. 16: "That which is lost will I seek again; that which is rejected will I fetch again; and that which is sick will I heal and make whole."

(11) Then you see that Christ's kingdom is to deal with the weak, the sick, and the brokenhearted, and to take care of them, that he may help them. This is a comforting sermon, but all that is lacking is that we do not feel our need and infirmity; if we did, we would soon run to it. But how did those shepherds do? They ruled with sharpness and enforced God's law with great violence; they also added their laws to it, as they do now; and if one does not keep it, they cry out and condemn one: so that it is nothing else but always enforced and enforced, commanded and commanded. That is not shepherding well, and governing souls, says Christ. And he is not such a shepherd, for no one is helped by this, but only spoiled to the full, as we shall hear. Now let us act the saying of the prophet one after the other.

012 First, he saith, The sheep that are weak shall be strengthened; that is, the consciences which are weak in the faith, and have a heavy spirit, and are weak in mind, shall not be driven, saying, Thou must do this, thou must be strong: if thou be weak, thou art lost. That is not strengthening the weak. So St. Paul says to the Romans Cap. 14, 1: "Receive the weak in faith, and confound not consciences." And soon after he says Cap. 15, 1: "But we who are strong ought to bear the infirmities of the weak." Therefore they should not be driven with severity, but should be comforted, though they are weak, so that they do not despair; in time they will become stronger.

(13) So also Isaiah the prophet says of Christ, Cap. 42, 3.: "The crushed

784 L. i2, 7-9. on the other Sunday after Easter. W. xi, 1071-1074. 785

He will not break the reed, and he will not extinguish the smoldering wick." The crushed reed is the poor, weak and crushed conscience, which is easily shaken, so that it fidgets and despairs of God. He does not go to it and trample it underfoot, that is not his way; but he handles it carefully, so that he does not break it. Item, the smoldering wick, which still burns a little and there is more smoke than fire, are also the same; they should not despair, he will not extinguish it at all, but will always kindle it and strengthen it more and more. This is a great comfort to anyone who recognizes it; therefore, anyone who does not guide weak consciences carefully is certainly not a good shepherd.

14 The prophet says to the other: "Those who were sick should have been helped by you. Who are the sick? They are those who have outward infirmities in strange works. The first affects the conscience, when it is weak; the second the outward walk, so that a man may purr and be strange, and here and there err, transgressing with anger and other foolish works; as also the apostles sometimes stumbled in rude things. Neither will he cast away them that are outwardly weak in works before men, that they should be offended, saying, They are strange and odd: for his kingdom is not this time arranged, that there should be therein all strong and wholesome, for that pertaineth unto that life: but Christ is therefore set to take care of such men, and to help them.

015 Therefore, though we be weak and sick, yet shall we not be dismayed, neither shall we say, We are not in Christ's kingdom: but the more we feel our infirmities, the more and more shall we draw near unto him: for he is there to heal us, and to make us whole. If then thou art sick and a sinner, and feelest thine affliction, thou hast all the more cause to come unto him, saying, Dear Lord, I come for this very reason, that I am a sinner, that thou shouldest help me, and make me godly: so thou art driven by necessity. For the greater your affliction, the more it is necessary for you to heal yourself. He also wants to have this, and so he entices us that

we will go to him with joy. Those, however, who are not such shepherds, think they want to make the people pious when they shout and drive hostilely, and thereby only make it worse and worse; as one can see that it is now going on, that it has come to this through the perverse nature, that it is all so miserably scattered; as then the prophet says here.

16 To the third: What was broken you did not bind up. Broken is as when a leg breaks in two or is otherwise sore, that is, when a Christian is not only weak and has an infirmity that he stumbles at times, but also comes under great temptation that he breaks a leg. As when it comes that he falls and denies the gospel, as St. Peter did when he denied Christ. Now, even if one stumbles in such a way that it drives him back or even knocks him down, you should not throw him down as if he never belonged to this kingdom. For you must let Christ retain his characteristic, that in his kingdom there remains only abundant grace and mercy; so that he only wants to help those who feel their sorrow and misery and would like to get out, that it is indeed a comforting kingdom, and he is a comforting, friendly shepherd, that he entices and stimulates everyone to come to him.

(17) Now all this is done through the gospel alone, by which the weak are strengthened and the sick are healed, for it is such a word that ministers to all things where the conscience is lacking, and gives all comfort, so that no one may despair, no matter how great a sinner may be. Therefore Christ alone is the pious shepherd who heals all kinds of harm and restores those who have fallen. He who does not do this is no shepherd.

18 The prophet goes on to say, "What was rejected, you have not brought back. What is the rejected thing? It is a despised soul, which has been put to shame, so that it is thought that all is lost in it; yet Christ does not want it to be dealt with harshly. He does not want his kingdom to be so narrow that only the strong, the healthy and the perfect should be in it; that belongs to the future kingdom after this life.

786 2. g-12. On the other Sunday after Easter. W. XI, 1074-1077. 787

As God promised the children of Israel in Exodus 3:8 that the Promised Land would flow with milk and honey. As St. Paul also says that the more dishonest members are honored, 1 Cor. 12, 23.

(19) In the fifth place he concludes, What was lost ye sought not again. That which is lost is that which is condemned, so that it is not thought to come again; as in the gospel are the publicans and harlots, and even now the reprobate savages; which nevertheless ought not to be left, but every thing that can be done to bring it again. This is what St. Paul did when he gave two of them to the devil, as he says to Timothy, 1 Ep. 1:20: "I have given them to the devil, that they might be chastened to blaspheme no more." And to the Corinthians he says 1 Ep. 5, 5. "I have already determined to deliver him up to the devil, to the destruction of the flesh, that the spirit may be blessed in the day of the LORD. JEsu." He threw them down as the damned, and yet fetches them again.

20 For this reason Christ is to be preached in such a way that he will not reject any man, no matter how weak he may be, but will gladly receive, comfort and strengthen everyone, so that he will always be exemplified as a pious shepherd. Then the hearts are added of themselves, that one may no longer force and drive people. The gospel entices and makes willing, so that people gain a desire for it and go up to it with all confidence, and that a love for Christ springs up in them, so that they gladly do everything they should, who before had to be driven and compelled. If we are driven, we do it with unwillingness and reluctance; God does not want that; therefore it is lost. But when I see that the Lord deals so kindly with me, he takes away my heart, that I must run to him; so then follows all joy and gladness in the heart.

21 Now behold, how evil it is for one man to judge another. Christ's kingdom, as we have heard, is designed to make only the sick and poor souls healthy and devout; therefore all must be lacking who with their eyes see only those who are strong and holy. Therefore the

a great mighty knowledge, if one recognizes Christ rightly. It is implanted in us by nature that we are boys in the skin and yet want everyone to be pious; we open our mouths and want to see only where there are vain, strong Christians; we do not want to look at the sick and weak ones either; we think that if they are not strong, they are not Christians, and we want to think that the others, if they are not completely holy, are evil; and we ourselves are more evil and worse than the others. This is done by the evil nature and our blind reason, which wants to measure God's kingdom according to its own liking, and thinks that since it is not pure before its eyes, it is not pure before God either.

22 Therefore you must put this out of your sight; for if you look much to it, you will at last come to the mind, that you will think, Well, where will I stay, if there must be only such Christians as are strong, healthy, and devout; when will I also come there once? And so you will do that you will never get there. Therefore you must finally be driven to say, "Dear Lord, I feel so weak, so sick and despondent; yet I will not let this deceive me, yet I will come to you to help me; for you are ever the good and pious shepherd, for this I hold you, therefore I will despair of my works.

(23) Therefore let men be wise, that they may know Christ, that in his kingdom there are only weak and sick people, and that it is nothing else than a hospital, where all the sick and infirm lie, which must be waited for. But very few people have understanding; this wisdom is very hidden, so that even those who have the gospel and a spirit may lack it; for it is the greatest wisdom that can be had. Therefore, even though they look at the Scriptures and see that they praise the kingdom of Christ and say how it is such a wonderful thing, they still do not perceive what the words mean and do not see how there is true wisdom in them, which is far above all human wisdom. For our prudence is not to deal with sensible, wise and prudent people, and from this

788 L. 12. 12-14. On the other Sunday after Easter. W. XI. 1077-1080. 789

but to deal with fools and fools, and to take care of them; not to delight in them, but to help men out of them, that they may come out of sin and foolishness into righteousness and a right mind.

(24) You see that Christian wisdom is not to cast up one's eyes and look at what is high and wise, and be reflected in it, but to look down at what is low and foolish. He who knows this gives thanks to God, for through knowledge he becomes such a man that he can judge and send himself into all that is in the world. Therefore you will still find many (even those who preach the gospel) who have not yet come to it. Until now they have not been taught otherwise, and we are all so accustomed that we cannot come to Christ unless we are first completely pure; therefore you must come out of your senses and come to a right understanding, so that you may know Christ rightly, as he is a right shepherd. We have now heard enough about this.

025 Now he holds one good shepherd and one evil shepherd or hireling against another, saying:

A good shepherd lays down his life for the sheep; but a hireling who is not a shepherd, whose own the sheep are not, sees the wolf coming, and leaves the sheep, and flees, and the wolf catches and scatters the sheep; but the hireling flees, because he is a hireling, and respects not the sheep.

(26) Though he alone is the shepherd, yet, as he alone is Christ, and yet communicates the same name to us, that we also may be called Christians; so also, though he alone is the shepherd, yet he also gives this name to them that are to have the preaching ministry in Christendom. So he forbids in Matthew Cap. 23, 9. that we should not call anyone father on earth, because One is our Father in heaven; yet Paul calls himself a father of the Corinthians when he says: "I have given you birth in Christ Jesus through the gospel," 1 Cor. 4, 15. Thus God acts as if he alone wanted to be a father, and also gives the name to men so that they may be fathers.

But they have it not of themselves, but of Christ: as we also are called Christians, that we have nothing of ourselves, but that all things are given us through him. Now, "the hireling," saith he, "which is not a shepherd, and of whom the sheep are not his own, when he seeth the wolf coming, he leaveth the sheep, and fleeth. "2c. This is truly a hard saying, that even those who preach and practice the gospel rightly, and strengthen and heal the sheep, are finally carried away and run away when the sheep need help the most. Because there is no wolf, they are diligent and feed well; but when they see the wolf coming in, they abandon the sheep. When they have fed well, so that the sheep are strong, healthy and fat, they are all the more dear to the wolf, for he has fed them before.

How does this work? So Christ means: In my kingdom, which is nothing else but strengthening the weak, healing the sick, comforting the despondent and so on, the holy cross will not remain outside. For if one preaches in this way that Christ alone must take care of, strengthen, heal and help us, who are the poor little sheep, and we ourselves are not able to help with our own strength and our works; so that all works must fall away, and what the world pretends to do, that it holds many services, it cannot suffer this sermon. So that the natural way of the gospel is that it brings with it the holy cross: whoever wants to confess it before the world must put his neck to it.

28 Because this is so, here on this road the right shepherds and the hirelings are separated. He who is a hireling preaches the gospel as long as he is said to be a learned, pious and holy man; but when he is attacked, and is called a heretic and a wicked man, and is urged to contradict, he recants, or runs away, leaving the poor sheep to sit there in misery; and it is worse than before. What good is it for the sheep that they were well fed before? If they were true shepherds, they would leave life and limb with the sheep, and for the sake of the gospel, they would leave them.

790 L. 12. 14-16. on the other Sunday after Easter. W. XI, 1080-1082, 791

for the sake of the Lord's will. Therefore, those who preach in such a way as to gain honor, good and profit are certainly hirelings, for they also seek their own in the righteous doctrine and Word of God. Therefore they do not stay longer, because they have honor and price. Therefore, when the wolf comes, they step back and deny the word, or run away, leaving the sheep to hold out their mouths, wishing they had pasture, and the shepherd to protect them from the wolves; but there is none. And there they are left when it is most needful that they should be strengthened.

(29) So shall it be now; when it shall come to pass that we shall be attacked and persecuted, then shall the preachers draw in their mouths, and flee, and the sheep shall be miserably scattered, and shall pluck out one here, and another there. God grant that some will remain standing, who will risk their lives to save the sheep. Thus Christ has pictured the hirelings here. And says more:

I am a good shepherd, and know those who are mine, and am known to those who are mine.

30 These are wide words, would be too long to act through and through. He speaks here of the special office that belongs to him. I know my sheep, he says, and they know me again. How does this happen? He transfigures this further and speaks:

As my father knows me, so I know the father.

How does the Father know him? Not by worldly knowledge, but by divine knowledge. Of this we have said more before, and this is the sum of it: Christ knows us for his sheep; so we know him again for our shepherd. Now we have heard what a good shepherd is, and again what the weak sheep are. He recognizes us for such sheep as are weak, sick and broken, that is, he does not ask that his sheep be weak and sick, does not despise or reject them, but takes care of them and heals them, even though they may be so sick.

are fragile, so that the whole world thinks that they are not his sheep; and this is the knowledge of the world. But Christ does not know them in this way. He sees not what they are like, but whether they are sheep or not, whether they have a name, whether they are called sheep: it is the sheep he sees, not the wool.

(32) Now these are true shepherds, who follow Christ, and also discern the sheep in such a way that they look at the person, not at the infirmity, and make a distinction between the sheep and the disease.

(33) So also the Father knows me, says Christ, but the world does not know me. Now when it comes that I die an ignominious death on the cross, all men will say, "Yes, should this be the Son of God? he must be a damned man and of the devil, body and soul. So the world will look at me and recognize me; but my father will say: "This is my dear son", my king, my savior. He does not look at my misery, not at my wounds, not at my cross and death; but at the person I am. Therefore, even if I were in the midst of hell and in the devil's jaws, I must come forth again; for the Father will not let me. So I also know my sheep and they know me. They know that I am the good shepherd and know me; therefore they come to me and cling to me, not asking that they are weak and sick, but knowing that I want such sheep. Now he concludes here and says:

I have other sheep, which are not in this fold: and these I must bring, and they shall hear my voice, and shall become one flock, and one shepherd.

(34) Some have also interpreted this saying to mean that it must be fulfilled soon before the last day, when the last Christ will come, and Elijah and Enoch. This is not true, and it was actually the devil who caused it to be believed that the whole world would become Christians. The devil did it because he obscured the righteous teachings so that they would never be understood. Therefore beware, for this saying came true and was fulfilled soon after, since Christ

792 D. 12, 16-18. The other Sunday after Easter. W. XI, 1083-1085. 793

has gone up to heaven, and is still going on. When the gospel began, it was preached to the Jews; this people was the sheepfold. So now he says here: "I have other sheep, which are not of this sheepfold; I must bring them also." Then he says that the gospel should also be preached to the Gentiles, that they should also believe in Christ, so that Jews and Gentiles might become one Christian congregation; which he then did through the apostles, who preached to the Gentiles and converted them to the faith. So now all is One Church or

Church, One Faith, One Hope, One Love, One Baptism and the like. This still continues today until the last day. Therefore you must not understand that the whole world and all men will believe in Christ; for we must always have the holy cross, that theirs are the several parts which persecute Christians; so also the gospel must always be preached, that we may always bring some to become Christians; for the kingdom of Christ is in process of coming, not of happening. This is what this gospel has recently proclaimed.

The second Sunday after Easter.*)

Second Sermon.

I.

This gospel teaches us about the authorities, which they call spiritual authorities, of which they have taught and preached sharp things, especially today, so that they are never despised; and they want to be like Christ in authority and to be lifted up too high. Let us talk a little about this.

(2) First of all, notice: Just as Christ says in the gospel of one shepherd, so there should and must be only one shepherd; and as he says of one sheepfold, so there should and must be only one sheepfold. He who sets up many shepherds and many sheepfolds does not do right. As Christ therefore is a shepherd, and so calleth himself: so shall he also that doeth his office be and be called a shepherd. As Christ is a king, so are all his Christians kings: for all that Christ is and hath is ours, and ours also, if we believe in Christ.]

*) This sermon is also in a b c. It is one of the "Three Beautiful Sermons" delivered at Borna in 1522. Cf. Erl. Ed. 12, 17; and Columne 734 note above. D. Red.

**) (b)

(3) But to be a shepherd is not, indeed, to exercise great pomp and glory; but it is a service which one is wont to do to another, as a servant does in the house, doing all that he can to please his lord, freely, without any burden, where he is otherwise faithful. Thus Christ did according to his office and name; he diligently cared for his sheep while he was here on earth, supplying them with all necessities both of body and soul, with good righteous doctrine and good works, as the evangelists described.

4 Those who boast of leading Christ's ministry should do the same. They are diligently exhorted to do so by St. Peter, who diligently followed the Lord Christ in His ministry, as the Lord commanded him in Jn 21:15 ff, when he says in his first epistle, Cap 5:1-4. I exhort the elders who are among you, who are fellow elders and witnesses of the sufferings that are in Christ, and fellow members of the glory that is to be revealed, to feed the flock of Christ that is among you, and to give it water; not with compulsion, but willingly; not out of a shameful desire for gain, but out of an inclination of mind; not as the rulers, but as the righteous.

794 L. 12. 18-21. on the other Sunday after Easter? W. XI, 1085-1087. 795

about the inheritance: so when the Arch Shepherd appears, you will receive the unfading crown.

005 Now there are three kinds of shepherds: good or right shepherds, hirelings, and wolves. Good shepherds are as Christ is a good shepherd, who feeds the sheep, goes before them, and takes care of those who are sick, those who are mangy, or those who have the snout; and who does not flee when the wolves come, yes, who lays down his life for the sheep, as Christ describes him here in the gospel. For it is not enough to preach rightly, which the hirelings can also do; but to watch over the sheep, lest wolves and false teachers break in, and to fight for the sheep against the wolves with the word of God, and to lay down one's life for them. These are good shepherds, of whom there are few. And these are the righteous apostles and preachers, who are only Christ's mouth and through whom Christ preaches.

(6) This is not done by hirelings, who do not take care of the sheep, taking temporal reward, goods and honor from them, and feeding themselves; who are good to some extent, and through whom Christ also speaks, but they do not stand with the sheep. As you now see in our shepherds, who almost turn back. In former times, the princes gave the bishops and priests great goods, along with land and people, so that even the pious bishops did not gladly accept such office and fled from it; but now it is quite the other way around, people run and run after it, and which is the best bishopric, the best benefice, there is the greatest tearing about it, and so they all seek their own, not what is Jesus Christ. This can be seen clearly when it comes to a meeting, when the wolves tear in, there is no one who stands with the sheep. So it happens, as Christ says here: "A hireling who is not a shepherd, who does not own the sheep, sees the wolf coming, and leaves the sheep and flees, and the wolf catches and scatters the sheep. But the hireling fleeth; for he is a hireling, and regardeth not the sheep." This is a pitiful and miserable thing.

007 Thirdly, there are the wolves: they also take care of the sheep, but they do not take care of them.

nens is not good. But who are these same wolves? Now we see, they are the tyrants, both spiritual and secular, who cannot suffer neither shepherd nor hireling. The pope and the bishops together with their officials, likewise the secular princes, who are attached to them, now rise up and imprison, banish, maledict, strangle and block *), persecute, strangle and kill both shepherds and tenants everywhere. These are now coarse external wolves, which one can still know well, which do not drive with cunning and flattery, from which one can still well beware.

(8) But there are other wolves clothed in sheep's wool; these are the false teachers, who teach the sheep of Christ vain poison under a semblance of godly Christian doctrine. Christ warns us to be careful that they do not seduce us with adorned, flattering, spiritual words, nor deceive us with cunning and draw us to themselves, as he says in Matthew Cap. 7, 15: "Beware of false prophets, who come to you clothed in sheep's clothing, but inwardly they are ravening wolves." Likewise, Paul warns Apost. 20, 28-31. to the Ephesian elders as he departed from them, saying, "Take heed therefore unto yourselves, and unto all the host, among whom the Holy Ghost hath made you bishops, to feed the church of God, which he hath purchased by his own blood. For this I know, that after my departure there shall come among you grievous wolves, which shall not spare the flock; and out of yourselves shall arise men also, speaking perverse doctrine, to draw the disciples after themselves. Therefore be courageous, and remember that I have admonished every man with tears three years, day and night." This, I mean, be heartily warned. Oh, would God that we would also take such a warning to heart; it is very necessary for us now.

(9) So the wolves are none other than those who persecute the gospel both outwardly by deed and inwardly by false teaching.

*The term is used to describe the process of putting a prisoner into a prison block. D. Red.

**) Instead of "heavy" ir has "gruesome". D. Red.

796 2. 12. 21-23. on the other Sunday after Easter. W. xi. 1037-1090. 797

and intend to suppress; as there are the worldly tyrants and the pope with all heretics.

II.

(10) Now it must be known that we have two kinds of authority: secular, which punishes outwardly with the sword, and spiritual, which carries out its ministry with the word and with preaching. The temporal authority is instituted by God, as Paul expresses it to the Romans Cap. 13, 1-6 with many beautiful clear words, when he says: "Let every man be subject to authority and power; for there is no power without from God. But the authority that is everywhere is ordained by God, so that whoever opposes the authority opposes God's order; but those who oppose will receive judgment upon themselves. For the mighty are not to be feared for good works, but for evil. But if thou wilt not fear violence, do good, and thou shalt have praise of it: for it is God's servant, too good for thee. But if thou do evil, be afraid; for she beareth not the sword in vain: she is God's servant, an avenger to punish him that doeth evil. Therefore, out of necessity be subject, not only for the sake of punishment, but also for the sake of conscience. For this reason you must also give wombs; for they are God's servants who are to handle such protection."

(11) Because there are few who obey the gospel, but most of them remain bad boys and scoundrels, even using the gospel for carnal liberty and for their own self-will, it is necessary that we have authorities, which we would not need if they were all evangelical and Christian. Now God has so ordained and directed that the pious shall have peace; for this purpose he has appointed the secular sword, that the same may preserve common peace, punish the wicked, and protect the pious. For this reason, the authorities must also be given righteousness, interest and wages, from which they may abstain, and thus wait for their office.

They have drawn the spiritual power to the pope, but how he has abused it is now plain to see, praise God!

everyone. He has turned it around and has now even become a worldly authority with his spiritual authority; and the worst thing is that he takes the spiritual authority as a cover of shame, and has thereby brought about that he is and is called a head over all worldly authorities. And this from no command of God, yes, against God's word and Christ's command, of which he nevertheless prides himself as governor.

For in the Gospel we find much else about spiritual authority, namely, that it stands only in the Word to punish sinners with it and to preach the Gospel to frightened, fearful consciences. Thus Christ speaks of violence in Matthew 18:15, 16, 17: "If your brother sins against you, go and punish him between you and him alone. If he hears you, you have won your brother; if he does not hear you, take one or two more to yourself, so that the whole matter may rest on two or three witnesses. If he does not hear them, tell the church; if he does not hear the church, consider him a Gentile and a publican." St. Paul also speaks of this to the Corinthians, saying 2 Ep. 13:10: "For this reason I write these things, so that when I am present I may not have to use severity, according to the power which the Lord has given me to amend and not to destroy."

(14) It follows that if the bishops or their officials want to banish, the sin should be known to the whole congregation; otherwise their banishment should not be accepted, but the door should be closed to the letter carriers. The secular authorities should also be careful: if the spiritual authorities want to extend themselves to the detriment of the souls, they should be taken away, and they should not allow the bishops or their officials to cut someone out of the congregation without their will and knowledge, if they want to do so; the congregation should also unanimously resist this.

15 God does not care much how the worldly authorities use their power, for He only cares about the soul, and the worldly authorities have nothing to do with it; they are commanded to govern body and goods. It does not help to salvation whether one rules well or not.

798 L. 12, 23-28. on the other Sunday after Easter. ' W. n, ioss-ios2. 799

or not. But there is power in it, if the spiritual power would approach and say: If you do this, you will be saved; if you do not, you are eternally damned. As the pope does: now one should not eat eggs, not meat, not butter, now oil, now fish, do this and that, believe this and that; and if one does not, he banishes and sends one banishment letter over the other: then one should watch. Item, if also the worldly authorities command thee: This thou shalt believe, that thou shalt not believe, and is contrary to the gospel: then thou shalt not be obedient to them; but speak, as Peter Apost. 4, 19. and 5, 29. said: "One must obey God more than men." But that thou drive not with violence, or stir up any sedition and indignation against her.

16 Then the spiritual authorities have another authority, which is called teaching the word of God and preaching the gospel of Christ. Now when the bishops and their officials present the word of God to you and preach the gospel, you should hear them, for then they need their authority. But if they do not preach it, they have lost their authority and their ministry is already over. Therefore, beware of them when they come with their spiritual right and human essays of indulgences and pardons, and do not preach the gospel of Christ purely. There is no sermon that corrects but the gospel. If they come to us without the gospel, let us say to them: Dear bishops, you are not bishops, but you are painted pictures, and as Paul says there Apost. 23, 30, whitewashed walls.

(17) Then they cannot bear it, and go on to prove their power from the Scriptures, saying, saith Christ Luc. 10:16, He that heareth you heareth me, and he that despiseth you despiseth me. Hear then, thou poor people, they say, seest thou not how Christ saith of us? To this therefore ye shall answer, Yea, dear bishop; or, dear official, put on spectacles, and behold the text aright, and mark what he saith before to his disciples. "Behold," saith he v. 3, "I send you as little lambs in the midst of wolves." And soon after, v. 9, he tells them, "The kingdom of God is come near unto you." And

In Mark 16:15, 16 he sends them, saying, "Go ye into all the world, and preach the gospel to every creature; whosoever believeth and is baptized shall be saved; but whosoever believeth not shall be damned." Of those also who preach the gospel the Lord says here, "He that heareth you heareth me, and he that despiseth you despiseth me." For if I hear Christ's messenger, I hear Christ Himself; if I do not hear the messenger, I do not hear Christ.

18. item, they also say: In Matthew Christ says to Petro, Matth. 16, 19.: "All that you bind on earth shall be bound in heaven; and all that you loose on earth shall be loosed in heaven also." Yes, that is right; but they abuse this power very openly and impudently, for they come here and bind whatever they want, make laws, weigh down consciences, and do whatever they dream of and like; even though it is a burden and an unpleasant burden for others, they do not ask anything about it. No, my dear bishop and official, this saying does not mean that consciences should be burdened with laws, but that erring people and sinners should be punished. There is no authority from Christ but that alone which is better for men.

19 Therefore, whoever wickedly uses this power is not Christ's messenger, but the devil's, a wolf, a ripper of Christ's flock. The right sheep understand this well. That is why Christ says here in the Gospel:

III.

I am a good shepherd, and know those who are mine, and am known to those who are mine.

(20) The sheep of Christ know no other shepherd but Christ: they therefore that preach not how to know Christ preach falsely and deceitfully.

Twenty-one: But what is to know Christ? Nothing else, but that you recognize him, first, as a gift and present; second, as an example. A gift, namely, that is given to you by God and is your own, so that when you watch or listen to him do or suffer something, you do not doubt.

800 L. 12, 25-27. The other Sunday after Easter. W. LI, 1092-1095. 801

Christ himself, with such action or suffering, be yours, so that you may no less rely on it than if you had done it, yes, as if you were the same Christ. Behold, this then is to know Christ aright, that he is given to us with all that he hath out of the goodness of God, and that he hath done enough for us, obtaining salvation and eternal life; and that all these things are given to us without any merit of ours, through him and for his sake.

22 When you have Christ as the foundation and main good of your salvation, then the other part follows, that you also take him as an example, surrender to serve your neighbor, as you see that he has surrendered to you. Behold, then faith and love go forth in pregnancy, God's commandment is fulfilled, man becomes joyful and unafraid to do and suffer all things. Therefore, look at this: Christ as a gift nourishes your faith and makes you a Christian; but Christ as an example exercises your works; they do not make you a Christian, but they go from you*) Christians, already made before.

23 But the pope has it the other way around, he commands: You shall do this, you shall do that. If you want to be saved, you must pray rosaries, fast, become a Carthusian, go to St. James, to Rome, to Jerusalem, buy indulgences, build churches, establish masses, and countless other things, all of which Christ did not command. And the most terrible thing is that they come here when they have done such works for a while, which have been useful neither to God nor to the world, and they boast about them and say: "Well, I have fasted all Fridays for water and bread for such a long time, I have been in the monastery for such and such a long year, I hope that God will not let me go unrewarded, he will give me heaven for it. This is certainly denying Christ, and a terrible blasphemy of the great, unsurpassable grace of God, which He has shown us in His Son Christ JEsu, that He has given us Him for wisdom, ** for sanctification, for

*) from you who have been made a Christian before.

(b) D. Red.

**) (b) D. Red.

Justification and salvation; as Paul teaches to the Corinthians 1. Ep. 1, 30.

24 This is the right knowledge of Christ, to know why Christ has come and how we should make use of him. This knowledge is often desired by St. Paul in his epistles, Phil. 3, 8-10, and especially by St. Peter, who at the end of another epistle says: "Grow in the grace and knowledge of our Lord and Savior Jesus Christ. We should rejoice and be glad in this knowledge, as the prophets indicate and exhort us to do. For when the knowledge comes, the mountains melt away, as the 97th Psalm v. 5. says, these are the saints with their great works, which they have done; these works they now despise, and consider them filth, as Paul says of them to the Philippians Cap. 3:8, and are glad that they have him on whom they may boldly rely. And such knowledge comes to us through the gospel. Finally, Christ says this in the gospel:

I have other sheep, which are not of this fold; and these I must bring, and they shall hear my voice, and shall become One fold and One Shepherd.

(25) Many say that this has not yet happened, but I say no, it has already happened. The Jews are the first sheep, to whom Christ himself first preached; for the name of the Jews was then as holy as that of the Christians is now. But the Gentiles were the strange sheep, and these are we. Christ brought them together into one sheepfold, that is, into one Christian congregation through his apostles and preachers over the whole world, which ministry is still going on and has not yet run its course.

26 Let us leave it at that, and call upon God to help us in this perilous time, when we are in the midst of the wolves, that they may not tear us asunder and devour us, and that we may abide in the knowledge of Him and of His Son, our Lord Jesus Christ, forever, amen.

*) (b) D. Red.

802 L. 12, 27-29. on the other Sunday after Easter. ' W. xi, ioss-ioss. 803

The second Sunday after Easter.*)

Third Sermon.

I.

(1) This gospel, I think, is read for this Sunday: that in it Christ reports how he will lay down his life for his sheep, that is, suffer and die; and yet also shows that he will rise again when he says: "I have other sheep, which I must also bring in" (2c). For if he were to be and remain a shepherd of his sheep, he would not have to remain in death; as he then himself interprets and interprets this in clear words: "I have power to lay down my life from us, and to take it again."

Now the Jews heard this parable and sermon of Christ, but understood nothing at all, as the text says before; for it sounded too strange in their ears, that he alone wanted to be the right shepherd, and yet thus deal with it, that he laid down his life for his sheep. What kind of shepherd should this be, they think, who dies for the sheep and lays down his life? Does that mean shepherding the sheep and waiting for them?

(3) This also was an unpleasant sermon unto them, that he saith, He hath other sheep, which are not of this fold, that is, which are not of the people, which alone were called the people of God, whom he would also bring unto himself: and they that were not of the fold should become one flock under one shepherd, no matter where they abode with their fold and their sheepfold. For they understood very well what he called shepherds and sheep (which was a familiar and common language to them, especially from the Scriptures), namely, that he claimed to be such a man who would teach and govern the people 2c. But because he pretends so inconsistently, as they consider it, that he is

This following sermon is only in d. D. Red.

wants to be the shepherd alone; and yet he says that he will lay down his life for the sake of the sheep, and yet he has other sheep that he wants to bring in and make a flock, although they, the Jews, do not want to be his sheep: 2c. they are angry with him and say that he is nonsensical and that the devil is speaking out of him. For they nevertheless heard so much from it that he wanted their shepherding, that is, their whole rule, which they had from Moses, law, priesthood, circumcision, God's service, which God Himself had ordained for them, to cease and no longer apply, and he wants to make a new one, because he wants to be it and rule it alone, to raise up a new army of both Jews and Gentiles, as he finds them, who shall all cling to him, paying no attention to the other, so that Judaism with its regiment, glory and character may remain, stand or fall as it may.

4. And he makes it even more evil by saying, "I am the good shepherd," so that he draws the people to himself: Let go of the teachers and rulers you have, and accept me as your shepherd; and call the very best of them, who teach and practice Moses and the law, hirelings, to be let go and not heard; without what the rest of them find, thieves and murderers, that is, who teach against God's word and are public persecutors. So that he would ever deserve to be executed as a public blasphemer against God, God's law and God's people without any judgment or mercy.

(5) For no doubt the great lords, chief priests, Pharisees, scribes, and that which is called of their spiritual government, have defiantly throbbed and cried out against this, saying, We sit in the right office and priestly estate, not ordained of Moses, but of God Himself by Moses: how mayest thou then, thou rebellious wicked one?

804 D-12 , 29-31. On the other Sunday after Easter. W. xi, 1099-1102. 805

open your mouth before all the people, and boast against God's order and commandment, that you will be the shepherd and be alone? Are you not of the priestly generation, whom God commanded through Moses to do so, and commanded the people to hear them? And when did God speak to you publicly before all the people, as He did to Moses? Who are you, or where did you come from, that you can allow yourself to hear these things on your own authority, and that you alone can draw to yourself everything that is said and commanded by the shepherd's office, and that you alone can hereby exalt yourself above and against Moses, God's law, priesthood and the entire government? Does this not mean, both of you, that you have rebelliously grabbed the regiment and the crown of the whole people and have blasphemed and sinned against the divine majesty?

For what else is it said, "I am the good shepherd," 2c. but this: To me alone they shall listen, the whole flock of sheep, that is, the whole people belongs to me alone, I alone am the shepherd of it, and the only good shepherd who helps the sheep; but you, on the other hand, nothing but hirelings, who do not regard the sheep, but seek only your own in them and let them perish in trouble? That is, in a word, the whole people disparaged them, saying that they have no good shepherd nor preacher who is faithful to them, or who can help them; and they shall not hear (for my sheep, saith he, hear not the voice of a stranger), but if they cleave unto him, they shall be helped.

(7) And moreover, saith he, he is not the shepherd of these sheep only, but hath also another company and people, which are not under Moses' rule, and are even without this fold, which shall also cleave unto him, and shall all be counted alike unto him, Gentiles as well as Jews, and Jews as well as Gentiles. This is the most annoying thing, that he destroys God's people and makes them equal to the Gentiles with their law, priesthood and everything, and makes the Gentiles equal to them, so that none of them is better or has more than the other. That it is briefly said so much, that everything, what Moses has founded and ordered with priesthood, temple, service, shall have an end and

A new priesthood and regiment, a new shepherd, who shall be the only shepherd and do everything alone. This is the bottom of the barrel, and it has cut off the head of the whole Judaism and taken away all its glory. And it means that they have ceased to be shepherds, and to hear him alone, and to let him be all.

(8) This must have been a vexatious, blasphemous sermon to them, for they thought nothing more certain in their minds than this: We have been appointed by God through Moses to the priesthood, teaching and governing office of all the people; what God has now commanded and ordained must stand and not be changed by any creature; therefore our priesthood and Moses' regiment must remain forever. And if the Gentiles are to come here and become God's people, this must and cannot be done through this servant of Nazareth, as they held and called JEsum; but through Moses, that they be circumcised and accept His law, visit the temple at Jerusalem 2c.; as also at that time the apostles themselves still held, this must remain above all things, as God's order and command, given and instituted from heaven. In contrast, this Jesus of Nazareth may appear and publicly says the contradiction: If you want to come to God and be blessed, then you must finally leave Moses, the law, the temple and the priesthood; all this will not help you, and all will come here to me, whether Jew, Gentile, priest or layman, or whoever he wants, even if it were Moses himself. So the Jews have been at odds with this preaching, and are still at odds with it to this day; for this trouble, against Moses and their law, lies so hard in their way that they cannot get out of it.

(9) It is not less offensive to our reprobate, the Pope and his group, to preach in this way, as from this gospel it must be preached against their regiment, which alone in all the world has been called the regiment of the Christian Church, in which the proper authority and all that belongs to the Church, namely baptism, sacrament, keys, 2c., has been inherited from the apostles and has been so long perpetuated, for the sake of which they, like the Jews, want to be the only ones of God, and for the sake of which they want to be the only ones of the Church.

806 2. 12. 31-33. on the other Sunday after Easter. W. xi, 1102-1104. 807

People and the Church. And they are just as offended when, in spite of all that they pretend, one wants to say against them that they are not the church and that God does not ask anything about their boast, rule and everything; and that we therefore separate ourselves from them and become disobedient, and also teach others such things, so that it is found that under the name of the church of Christ and faith they even obscure this Shepherd Christ, and instead fill the church with their own deeds, under the name of the church and Christian regiment, and are not yet so good as hirelings, but wolves and murderers. As they themselves now prove by their public persecution and murder of Christians over this doctrine and confession of Christ, that he is the only Shepherd, through whom alone we have forgiveness of sin and eternal life, as he also alone laid down his life for us.

(10) And I say, if the pope had it as good as they, the Jews, who had the Scriptures and God's word irrefutably for themselves, no man could get along with them. For they had this great advantage for themselves, that their thing was established by God's command through Moses, confirmed with miraculous signs, and so strictly that whoever did not want to listen to Moses, had to be stoned and exterminated from his people by God's command. Nevertheless, our people, praise be to God, cannot have such glory and testimony that their church rule is commanded and confirmed by God. Now they do as the Jews do: preach whatever you want about Christ and the Gospel, they cry out against it: one must obey the church, listen to the fathers, keep the canons and order of the conciliar 2c. For how else would one know, they say, what and where Christians or the Church are? It must be a fasted thing and being, and go in its order, as it has been finely established by the fathers and concilia, and has gone on for so long, that the church has a common head, the pope, and an orderly government of the bishops and, under them, of the common priesthood 2c., and over all this of a whole concilii, whose knowledge, conclusion and judgment are followed in all things 2c. And whoever has such a fine order and a composed being

or speaks against it, and gives cause to separate the same, he must be of the devil, a denied, apostate, accursed heretic.

(11) Against this we must also open our mouths and say to everyone according to this preaching of Christ (as he then commanded to preach this to all creatures): Dear friend, you may well hold such a human thing in high esteem and exalt it; but with it you will not become a Christian. For this is not yet the right shepherd and master, who is called Christ. You must be led otherwise, that you may know and hear him rightly; or all this will not help you anywhere to salvation. For the state of the Christian is different from the rule of the pope, and also different from and higher than that which the fathers taught, or the conciliarities established. For though they did well, as Moses also did well, and somewhat better, than: with the Jews, that they were circumcised, sacrificed, and kept their divine service; or with us, that it went on in fine order of offices and ranks, and outward discipline, and beautiful divine service, with fasting, praying, singing 2c.: all this is, and is not yet, that which Christ saith, "I am the right shepherd."

(12) For this shepherd and his ministry must be distinguished from all other preachers, teachers, and whatever else is called to govern souls. Let them all do as well as they can, so that no one is called a good shepherd. For Moses did not do it badly, he established a beautiful order in spiritual and physical government, both in outward discipline and worship; yet his Jews here must hear that it cannot help them in the sight of God; and now that it has stood and been kept so long, only another shall come who will boast and defy so well: Ye have not yet the right shepherd, which ye ought to have: I alone am he, whose voice ye must hear, if ye would be saved otherwise: and I have other sheep also, which are men that know not at all of Moses, nor of all your government, nor think anything; and yet they shall all become one flock. How so? So that they both learn to know me as their right shepherd and hear my voice. Therefore I let

808 L. 12, 33-36. on the other Sunday after Easter. W. xi, 1104-1107. 809

Preach whoever preaches, and let it be well; but no one will find the shepherd who can help the harm, so let him come here and stick to me.

(13) Therefore we shall also conclude from this that nothing is valid which is now pretended by those who still want to preserve the papacy with its larvae of bishops, and slander much about the church government which they want to have, since they sit with each other in the ordinary inherited power, and are heirs of the chairs of the first bishops who were ordained by the apostles.The whole government of the church is bound to them, that without them there can be no church, and they alone have power to ordain or consecrate and confirm bishops; and they want to advise us that they alone should be heard, what they all conclude, and that they alone should take everything from them that belongs to the church, office and government, sacrament, preaching office, ordination to the priesthood 2c.And that they are not true bishops, nor priests, nor minister the sacrament, if they have not been smeared and chrismated by them; therefore they also scold and spout against us, that we, as disobedient, apostates, have set ourselves against the ordinary authority of the church and separated ourselves from them 2c.

14 For Christ teaches us in this gospel that we should look to him alone as the right shepherd, who alone is the founder, Lord and head of the church, and thus says that his sheep hear his voice and no one else's; so that he shows that such are the right church, regardless of whether they are not under the pope and his bishops, or even under Moses. For he is not bound with his kingdom and church to Moses or Judaism, which was ordained by God, much less to the rule of the pope and bishops, which they themselves have established; nor has he taken or received anything from them, but is the Lord of Moses and all creatures, to whose obedience all men shall be subject.

(15) Therefore, whether the Jews in the name of Moses, or ours under the name of the church, or the same authority, are subject to lead the people from Christ, that is, from his word and the pure doctrine of the gospel, he says against it, "My sheep are listening.

my voice; but the voice of strangers they hear not, neither do they follow them." Gives us not only power and right, but also a serious command not to hear them, nor to keep company with them.

16. Because we now see and grasp such things in the whole papal group, that they themselves not only do not believe, believe or teach anything about Christ, but are public persecutors of the gospel, that is, wolves and murderers of the sheep of Christ and his church, and lead and practice the right anti-christian regiment: We should and must also tear through Christ's command against their supposed power and what they have, since they are already deposed by Christ Himself, and we are commanded to have nothing to do with them, but to avoid and flee them as the church of the devil. 1, 8. speaks such a sentence: "If anyone teaches another gospel, even if it is an angel from heaven, let him be accursed. That is to say, if one is strong enough, to be deprived of all authority in the church and to be considered deprived and condemned by God.

(17) This then is the chief and summary of this gospel, that Christ is called and is alone the good shepherd, that he may shew us the power and fruit of the preaching of the gospel, and of his ministry, and distinguish it from the ministry of Moses, and from the preaching which is given by the law; for he only setteth two things to shepherd and to feed the sheep, the right shepherd and the hireling. For the wolf is nothing else than a murderer, who only does harm and ruins everything, which must be defended by shepherds. But if we contrast the two, shepherd and hireling, we find that Christ alone is the shepherd who lays down his life for the sheep. This is not done by Moses, nor by anyone else who preaches the law.

(18) Therefore he alone is called the good shepherd, that is, a comforting and helpful shepherd. For although Moses, the prophets, and all the other preachers who handle the law preach and teach well, they are not the ones who can lay down their lives for the sheep and help them; for they have all had to die for themselves, and have

810 2. 12. 36-38. on the other Sunday after Easter. W. xi, 1107-1110. 811

so that neither they can help themselves nor others. But it is I alone, says he, who lay down his life for the sheep; my death alone is for and helps the sheep. And because I am such, I establish both such new preaching, and new flock and people.

19. So he draws the right office of shepherd, that is, the rule to help consciences and souls, to his own person alone, as he alone has done and accomplished the work of our redemption, laid down his life and limb for his sheep, and instituted, drives, and maintains the office, by which he brings them to himself, rules, and sustains them; and thus in this office comprehends the whole preaching of the gospel, where and when, and by whom it is preached; who after Christ are also called shepherds: Not because of their person (for no one can be such without Christ himself), but that they are in the office which is Christ's alone, and he exercises and works in it through them.

20 Now this is the first part of his person and ministry, which he leads in his Christianity, and which he himself elaborates on afterwards, when he says about his sheep. But first he sets the antitype of the hireling and speaks:

But the hireling who is not a shepherd, whose own the sheep are not, sees the wolf coming, and leaves the sheep, and flees; and the wolf catches and scatters the sheep; but the hireling flees, because he is a hireling, and respects not the sheep.

(21) He names three kinds of persons, or three kinds of ministries, who have to do with the sheep: the right shepherd, which he alone is, as has been said; the hireling, that is, all who besides him, even from the law, preach and teach good things, how we should live and do, and yet do not point to Christ; as at that time the scribes and Pharisees among the Jewish people; and lastly, the wolf, who also wants to be and rule among the sheep, but only does harm and corrupts. This is the devil himself, who also has his messengers and preachers, who do not have God's word, neither the Ten Commandments nor the Gospel, but with false doctrine and heresy (which Paul also calls 1 Tim. 4:1, 2),

The three teachers are those who deceive the souls (those who speak lies in gossip), as now the Pabst's teachings, the Turks, Alkoran, and other mobs are. These three teachers have been in the world from the beginning. The first ones are to be kept alone, the others are to be corrected, and the third ones are to be completely shunned; but no one does this, except the right sheep, that is, the smallest group who know Christ.

22. Now he also shows here how it is with the sheep, and why he alone must be recognized and believed as the right shepherd; for it is so with the sheep that they stand in certain danger and distress, where they are without a shepherd, that they are caught by the wolf, torn apart and murdered, and can neither protect nor defend themselves from it by their own strength; Just as, of course, the sheep is a poor, weak, defenseless animal before all others, and must live without the protection and help of others, so that the right shepherd must take care of them, who is there with them everywhere, and looks after them, saves and protects them, where it is necessary, so that they do not perish. And do not do it here, says Christ, with a strange hired servant of whom they are not their own; for though he leads and feeds them for a time, yet at last he does not remain; when the wolf comes along, he begins to flee, that he himself may escape from him, leaving the poor sheep in distress and perishing.

(23) So it is also in this spiritual government of consciences: if Christ himself does not shepherd, guide and lead through his pastoral office, no other preaching helps and is of any use, even if it is otherwise good and right; for it cannot stand in adversity against the devil, if he opens his infernal dragon through the terror of sins and eternal death. For when it comes to that, the poor sheep stands alone and forsaken, directed to itself and its doings by the law and our doctrine of works, having no more help nor succor to comfort itself and find salvation.

(24) Of this we cannot take a better example than our past time, which we ourselves experienced under the papacy: if the most exquisite sermon that someone might have preached (as I, along with others, have preached myself) had fallen, then we would not have had it.

812 L. 12, 38-40. On the other Sunday after Easter. W. XI, 1110-1112. 813

to teach both myself and the people), it was thus: One should keep the Ten Commandments, love God with all one's heart and one's neighbor as oneself 2c. This was and is not yet wrongly taught, for it should and must remain the teaching of the law; but in order that they might impress this upon the people, they said to it: Man can do this well, for he has the natural light of reason, given to him by God, so that he understands what he should do and what he should not do, and in addition he has the will that can set such things before himself and begin to keep them; and if he practices such works with all his diligence and does what is in his power, God will look at it and be pleased with it, and will give him grace without doubt 2c.

(25) Above this consolation they gave much more good advice, since they themselves felt that this would not yet help, which they taught of the Ten Commandments, which all should serve to escape death and be saved, of special strict orders and life, mortification of the body, fasting, vigilance, and growth. They considered all this to be good and delicious and did it out of good opinion, as if it should please God and be considered the fulfillment of His commandments. But when they had tried all these things, and the devil came at the last on the deathbed or with other heavy temptations, then all such teaching and doing helped nothing everywhere, and the poor consciences were led miserably into the devil's sweat bath, so that they worried and tortured themselves with such desperate thoughts, words and sighs: O Lord God, if I could live my life, I would atone for all my sin 2c.

This was the use and fruit of the teaching of hirelings, which directed poor people to their own doings and sufferings, and since they knew nothing at all to say about Christ and faith; for such preaching can neither comfort nor endure any longer than until the devil comes, who asks nothing about our works or sufficiency and life; but where he does not find Christ, he has won the game, continues, tears apart and devours souls as he himself wills, unwept and unhindered. Yes, even such teachers and masters cannot help themselves, will

together with the sheep, so that they do not know how to stay and are finally given to the enemy themselves, if they do not learn other help. As an example of this is told by a brother in the forest: He once came to the deathbed of a sick man, and wanted to comfort him so that he would die well; he admonished him (as such comforters, saints of works and monks are wont to do) that he should willingly give himself to death and suffer patiently, so that he would obtain forgiveness from God for all his sins; then he would pledge his soul to him. Dear God, there lies a poor sheep in its last needs and strains, and accepts what it can have, so it dies on such consolation. But what happens? Soon after this poor man's death, the old hermit's remorse comes and makes him so afraid and anxious that he begins to despair of the very comfort he has given others, and no comfort will help him until he himself falls into despair.

(27) Thus it must be, if we "preach no more" than of our works, or even only the Ten Commandments; although we must nevertheless also have and practice this preaching, especially for the raw multitude. But where Christ Himself is not, it is of no use, except to cause the poor sheep to stray and be scattered, to fall into terror and despair, until they perish, if they be not brought again by the right Shepherd.

28. For human nature and reason, when they hear the preaching of the law, even those who practice the law best and do not know Christ, fall into it with ignorance, and think that when they have heard such preaching, they can do it as soon as they have the understanding and will to do it; think nothing more than that it is done with such thoughts and outward works of their own making; and after that they go away, thinking that what they are told or pretended to do of good works they must do as commanded by God, wanting thereby to atone for and expunge sin, when God does not require us to do good works for that reason, or that sin may be expiated with works; and after that they go away from such a

814 L. 12, 40-42. on the other Sunday after Easter. W. XI, 1112-1115. 815

They gather together and house all the works they only think of or hear from others, which God has not commanded. For they are badly caught up in this conclusion: Good works should be done: this is a good work: therefore I am also obliged to do it. So they go and do always, but never come to fulfillment; therefore they cannot resist the wolf; the more they do, the less they are satisfied and the more they find to do. And as soon as the devil comes and pretends to them: Behold, this is a good work, this thou hast not done; so they cannot pass by, and so must be carried away.

29. Yes, even if they have done everything that a man can do, when it comes to this, when the wolf comes before their eyes with his open mouth of hell, they see that it does not stand against God's wrath and judgment, and the devil blows it all away with one breath, saying: You have done much, it is true; but when have you fulfilled that which God commanded, which is to love Him with all your heart above all things, to have no evil thought nor lust or desire in your heart, to speak no vain word in vain? 2c. Then both the doctrine which the hireling gave thee, and all thy works and doings, which thou hast performed after the same with hard labour, are forfeited, and thou hast no comfort nor stay against the devil; For he always has the advantage that he drives you by your own conscience and testimony, which stands on your doing, through the hireling, who only teaches you what you should do, but neither gives nor is able to do anything that you can do, and so leaves you stuck in adversity, and so is overpowered by yourself and decided with the saying: One should do what is good.

(30) So that he also, the devil, through the pope introduced into the church his filth and filthiness of all human doctrine, which no one could resist. Because it all went from the reason: What is good, that one should do. Therefore, one had to do everything that they called good and godly; just as they still do not stop slobbering against us that our doctrine of faith and love is a bad doctrine (because we know nothing more to preach than the puerile doctrine of the Ten Commandments), one

must come much higher and do much more: not only teach what is written in the Scriptures, but also listen to what the church and concilia say 2c.

Therefore, everything that every shabby, impudent mendicant monk has been allowed to pretend, has already been forcibly confirmed and torn down like a deluge. We drops, who were doctors of the holy scriptures, could not prevent that the unholy barefooted rats were allowed to persuade the people that if one greeted a dead man with their monk's cap, he would be blessed, and the devil could not lead him away, he would have already taken him before. For we were all blinded and imprisoned by the saying: Good works should be done, and whoever does them will be blessed.

(32) Yes, we could not stand against the papacy to this day, even to overthrow their slightest error, if we had nothing more than this doctrine of our deeds and works; just as the pious martyr, John Hus, in their infernal concilio at Constance, was overcried and condemned by the devil, that he punished the pope and his group because of their evil, shameful life, that they also did not keep their own spiritual rights everywhere. For they had this protection against it: Although the life is not right, yet the doctrine is right, that one should do and keep such things; and thus the papacy has remained unchallenged until now, as long as their doctrine was considered right and remained unchallenged.

For this reason these two, the hireling and the wolf, are and always remain with one another; for the devil can well suffer such teachers, yes, they serve him, where the right shepherd is not, so that he can tear and strangle among the sheep without any effort, whenever and how he wants, and there is no defense here. For Christ, with his teaching and guard, as the only right shepherd, who does not let the sheep strangle themselves with the wolf (for if it comes to that, they are already in his jaws); but lays himself against him, and gathers us to himself and protects us in such a way that the devil has to give way, namely: where one preaches from the Scriptures that no human work or deed, be it called and be it as it may, according to

816 L. 12, 42-44. on the other Sunday after Easter. W. XI, 1115-1117. 817

The commandments of the Ten Commandments have been done, and all that can be taught is of no avail to get rid of sin, nor does it stand against God's wrath and the terror of death and hell; 2c. But this alone, that Christ laid down his life for you, but also took it again, and so overcame the devil and death, and threw them under himself, that you might be preserved by his power and might.

(34) But where this shepherd's voice remains, the sheep can both beware of the hireling and the wolf, saying, Thou preachest rightly that I should keep the commandment of the toes; but thou tellest me not where I shall abide, because I have not fulfilled them. Here I will hear my dear Shepherd, who died for me, and died not without a cause nor in vain, but for the very reason that he saved me, who was such a poor lost sheep, without a shepherd, in the power of the wolf. So also, if the devil sets his teeth in your heart to choke and devour you, saying, "This and that you should have done or left undone, this you did not do or leave undone, therefore you must be mine;" on the other hand, as a little sheep running from its shepherd, you can have recourse to Christ, and tell the devil to lay himself against him who died for you and rose again, and see what he can gain in him.

35 Rather, you can beat back the others, who are not so good as hirelings, but are the wolf's servants and slaves, who come with their goose preaching of our own invented works, and say, "I do not want to know or hear about this; for I have many other and greater things to do, so that I may learn the Ten Commandments, and yet I cannot keep them: what would I want to bother myself with such useless works, which only harm and hinder, so that the Ten Commandments are not rightly regarded? As has happened up to now, that the world is so filled with human doctrine and commandments that no bishop, indeed no doctor, has rightly understood or taught the Ten Commandments.

For this reason we have also punished and challenged the papacy, not that they live wickedly and shamefully, which they themselves must confess, but so we say to them: Even if they lead a holy angelic life

which they have never done, nor ever will do; and if they keep not only their own law, but also the law of Moses, which is also impossible: then we hold them not only to be hirelings, but also to be wolves themselves, because they teach nothing but that which kills souls. For nothing can feed souls, nor make them alive, that is not the teaching of Christ; but though the hireling himself neither slays nor chokes, yet he does not ward off the wolf. Therefore, because you neither show nor teach this shepherd, but do the contrary, they will not and shall not hear you, but flee as the wolf.

37 By this reason one overthrows the whole papacy and everything that leads us away from this doctrine; otherwise, as I said, it is impossible to punish the slightest error that is presented under the guise of a holy life. And no doctrine is so foolish or disgraceful that it does not find listeners and disciples; as we have had to experience in so many heresies and mobs in the church. And of the pagans we read (who were also reasonable and highly intelligent people) that they worshipped not only cats and storks, but also cabbages and onions, and even men. All this is due to the name and the delusion that such things are called good works and serving God; and he who preaches such things comes with the glory and appearance of a shepherd who wants to advise and instruct souls on how to come to God. 2c.

38. Until now we have not been able to punish or prevent the shameful lies and fables of the monks about the Rosary of Mary (that was fifty Hail Marys and five Our Fathers said by the Virgin Marys), to which the popes gave many indulgences, and the preachers' monks smeared large books full of fabricated and forged lies about what power and miracles such prayers would do, which were only fabricated by them; Without what such innumerable lies would be, invented by others, as, the barefoot Mary's crowns and Psalter 2c., of which they themselves must now be silent and ashamed. Yes, even today, no one in the papacy could overthrow or resist either the Turkish or the Jewish faith; for

818 L.V, 44-^6. On the other Sunday after Easter. W. XI, 1117-1120. 819

They do not have the right master, nor the right thorough teaching of this shepherd. Therefore the devil has power and right over them, even through the Ten Commandments, for he always has the advantage of convincing you through your own conscience that you have not kept them; rather, if you have spent your whole life only in works of the doctrine of men.

39. but if you know this shepherd, then you can protect yourself against the devil and death and say: I have, unfortunately, not kept God's commandment; but I crawl under the wings of this dear hen, my dear Lord Christ, and believe that he is my dear shepherd, bishop and mediator before God, who covers and protects me with his innocence, and gives me his righteousness; for what I have not kept, he has kept, yes, what I have sinned, he has paid for with his blood 2c.Because he died and rose again not for himself but for me, as he says here, "He laid down his life, not for himself, but for his sheep," as St. Peter says in 1 Peter 3:18: "The righteous died for the unrighteous" 2c. So you are safe and the devil must leave you satisfied with his hell; for he will certainly not be able to harm Christ, who has already overcome him and, if you believe in him as a little sheep, will not leave you as a faithful shepherd, but will stand by you, protect and preserve you.

40 If then thou art safe under this shepherd, and from the wolf, the hireling also cometh aright, and becometh also a good teacher, how thou oughtest to live according to the commandments of God, and to do good works; and so it is before thee, where now thou canst go thyself (as it is beside the battle of conscience against sin and death); but so that thou mayest first be in the keeping and pasture of this shepherd, and not come from him.

(41) Behold, these are the three kinds of preaching that are always going on in the world: the first, of the great multitude that preach not the word of God, but the doctrine of men; which are the wolves, as, the pope with his decree, the Turk with his Alkoran, the Jews with their Talmud, and other wolves against the right pure doctrine of the Scriptures. The others, the Mieth

The first are those who preach the Ten Commandments alone; they are few, though without the gospel they do not remain pure for long. The third, who point and lead to Christ purely and righteously, are the very fewest, but must nevertheless be found out until the last day, as we say in faith: I believe in a holy Christian church 2c.

42 These are and are called true shepherds, because they preach not themselves but Christ, and so are the mouth of the Lord Christ, as he himself says Matth. 10, 20: "You are not the ones who speak, but it is your Father's Spirit who speaks through you"; and again Luc. 12, 12."I will give you a mouth and wisdom," that is, "It shall not be your mouth, but I will make your mouth full of wisdom, given by me, and speaking of me, which all your adversaries shall not gainsay nor resist. For this is the thunderbolt, that all things may be put down which are not of this doctrine and of this stroke, that they may neither serve nor help unto that life; whether it be otherwise good to keep men in correction, or to bring them to the knowledge of their infirmities; for what is all that a man, a pope, a Turk, can do against eternal death and hell?

(43) Hereby is also the rule of the pope and all men's doctrine overthrown, which we do not dispute because they do not keep their own commandments and doctrine; for against this they always have the word of defense: Although their life is criminal, yet the doctrine is right and good, and thus they keep the rule by force, from the saying of Christ Matt. 23:2, 3: "On the throne of Moses sit the Pharisees. All things whatsoever they say unto you, that ye ought to observe, observe and do them: but after their works do ye not: for they say them, and do them not. Therefore, before we had the gospel, we could do nothing against them; but now that we know Christ, we can condemn their doctrine with all their deeds 2c.

44 Therefore you have seen the difference that Christ shows here between his preaching and governing and all others, who without or apart from him want to influence the consciences or hearts.

82012 , 4S-48. On the other Sunday after Easter. W. Ll, 1120-1123. 821

And with so many words of the hireling he foreshadows the danger, yes, the harm and destruction that must follow where he is not heard and recognized as the one and only shepherd, that there is no resisting the wolf, no matter how many hirelings there are; for all of them with their teaching cannot advise or help how to get rid of sin and death, nor resist the devil, and in short the poor sheep must be eternally lost and corrupted if it does not come to this shepherd. Therefore he repeats once again what he said at the beginning, that we alone should hold firmly to his shepherd, that is, his word and preaching ministry, and says:

I am a good shepherd, and know mine own, and am known to mine own, as my Father knoweth me, and I know the Father, and I lay down my life for the sheep.

(45) Many are they, and, alas, all too many, that are called shepherds, and are under the charge to feed and guide souls: but I alone, saith he, am he called, and am the good shepherd. That means in German: Apart from me, they are all not good shepherds, but unmerciful, cruel shepherds, because they leave the poor sheep in the wolf's jaws; But me you shall know as your dear, faithful, pious, kind, sweet and comforting shepherd, against whom your heart shall laugh, and be sure that through him you are delivered from all burden, fear, trouble and danger, and will not nor can let yourselves be destroyed; this I prove, saith he, by laying down my life for the sheep. Therefore keep yourselves cheerfully with me, and let no other rule your conscience, but listen to me, who says such comforting words, and also shows you by deed, that I will not drive you, nor afflict you, nor burden you, as Moses and others did, but will most lovingly lead and guide, protect and help you.

46 Thus he always holds this one doctrine as the chief thing of our salvation, that apart from this Shepherd, Christ, taken by such faith that He alone is, who by His death saves us from the power of death and the devil, there is no salvation nor help; as then

Such teaching is the most necessary to be practiced in Christendom. For the devil is also an enemy to it, and cannot suffer us to remain with this pious shepherd, and in the pure mind and spirit; therefore he always rages against it by his scales, both with cunning and mischievousness, persecution and blasphemy, to drag the people away from it; as he has also done against this preaching by the Jews. But on the other hand, we too, as his devout sheep, are to abide by the voice of the shepherd, and know that when all things fail, and all men's counsel and help are nothing, we shall be safe and preserved through faith in this shepherd, who laid down his life for us. Therefore he also concludes of such his sheep, that is, of all Christendom, as he knows them and they know him again.

I recognize those who are mine and am known to those who are mine.

047 This is a strange speech, and certainly strange and ridiculous unto them, even the Jews, both because he said that he alone was the shepherd: and no doubt they sneered, and said, Thou sayest much of thy shepherding, and of thy sheep: Where hast thou then thy sheep, and where shall they be found? For we have a people and a flock, which keep the temple and the service of God, established by God, keeping the law of Moses; so that they are gathered into a sheepfold to be known and to be named. But where are yours, how are they known, or how are they fashioned? give them a name and a landmark. Nay, saith he, ye shall not know them, neither shall ye name them. Your sheep have their mark, by which they are known and distinguished, that they are circumcised, come to the temple at Jerusalem 2c.; but my sheep have another mark, not painted or painted with red chalk and color, that it may be seen in their forehead or in their wool; as the pope also, according to the Jews, makes and paints such a church and Christians, who outwardly keep themselves and live in such a way, that everyone may know them by it. No, it will not do, he will say, that you paint them so with the mark and seal, that

822 2. 12, 48-51. On the other Sunday after Easter. W. xi, 1123-1125. 823

You draw on them, or Moses draws on them; but they are so painted and drawn that no one knows them but I alone.

(48) For though Christians also have outward signs given by Christ, namely, baptism, the sacrament, and the preaching of the gospel, yet these may well be lacking, if one is to judge of each person in particular. For some have baptism, hear the gospel, and go to the sacrament with others, and yet are mischievous and unchristian. But it is only to know where faith is in the heart, which considers Christ to be its shepherd. But who knows this? You will not see it in me, nor I in you. For no one can see into the heart of another; therefore it remains that no one knows and can describe such sheep and flock, except this shepherd Christ alone. So my sheep alone know me again," he says, "and so they will not be turned away from me, nor will they be torn away; but they will remain with this. Faith, confession and preaching that I am the shepherd and that my life is for them against the devil, the world, death and hell.

(49) Thus, once again, he rejects Judaism with its law, priesthood, and much more our papacy with all its essence, and deprives them of all the power to govern his flock and to judge it; he wants to have himself and his church badly unmastered by them, rejects and condemns all such judgments as they want to make about which are Christians or non-Christians and God's people, according to their Mosaic or other outward order and rule. And says to them against it, that they should not nor can know his sheep; and yet he will have and keep his church, though they both neither know nor accept the shepherd and the sheep, but as separated from God's people, reject and condemn them.

(60) And gives us the judgment how to distinguish the true church, or God's people, from that which has the name and fame, and yet truly is not; teaching us that the church is not, nor shall be, such a multitude as must be governed with outward rule and order, as the Jewish people were governed with the law of Moses; nor by

The church is not an outward, human power and is governed or maintained, and nothing is bound to the ordinary succession or government of the bishops or their successors, as the papacy pretends: but is a spiritual assembly, which hears and believes in this shepherd, and is governed by him through the Holy Spirit; and is recognized outwardly only by having his word, that is, the preaching of the gospel, and his sacraments; But inwardly it alone is known to him, as it also in turn knows him by faith, and adheres to him wherever it hears his word, regardless of whether it holds nothing or knows nothing of that outward, Jewish or papal regiment or order, and is scattered now and then in the world, without some apprehended outward government; as they ever were at the time of Christ and the apostles, who believed in Christ and confessed him apart from and against the ordinary authority of the whole priesthood.

61. Therefore, if you really want to know and define what a Christian is, or from where a man is called a Christian, you must not look at the law of Moses, the rule of the pope, or the life and holiness of all men, even the holiest, but only at this word of Christ, when he says: "My sheep know me, and my sheep hear my voice"; that thou mayest say, A Christian is not he that leadeth a glorious, stern, earnest Carthusian or hermit life; for such also can Jews and Turks, among whom some live much more strictly. And in short, everything that can happen in us and by us does not make a Christian. What then? Only that I know this man, think of him, and believe what he thinks of himself, namely, that he is the good shepherd who lays down his life for his sheep and knows them.

This knowledge is called and is nothing else than faith, which follows from the preaching of the word, which is not our own thoughts or man's origin, but was brought from heaven and revealed by Christ Himself, as He said to Peter Matth. 16, 17: "Flesh and blood did not reveal these things to you. 2c. These two must go together and come together: his word

824 D. 12, 51-53. On the other Sunday after Easter. W. XI, 1125-1128. 825

and our faith; for if he did not reveal himself through the word and let his voice be heard, we would know nothing of the shepherd. So, I say, and in no other way will Christians hear this voice alone, and know no other shepherd, nor have any other shepherd presented to them, it is called and glistens as it pleases; but grasp this one image alone with the heart. And so the sheep of Christ are all, without distinction, of this one color and shape, knowing them, and in this are like one another, that they believe at the same time in this shepherd, and confess the same word, though they are otherwise outwardly distinguished in many ways, yea, in the world without order now and then scattered and cast among other people.

53. From this then we have this comfort, that he who thus knows Christ is certainly one of his sheep, and is already known by him and chosen to be a sheep; he should not and must not continue to seek or gape how he may become a sheep, nor worry and fret with vain thoughts whether he is provided for and how he may be assured of salvation; But he should cheerfully take comfort and be sure, when he hears the voice of Christ, that he has in him the dear shepherd, who knows him, that is, takes care of him as his sheep, cares for him, and wants to protect and save him, so that he may fear nothing from the devil, hell and death; as he himself afterwards interprets such knowledge of his sheep and its power with comforting words, and says: "My sheep hear my voice, and I know them, and they follow me, and I give them eternal life, and no one will snatch them out of my hand. "2c.

54 And for more consolation he says again: "As the Father knows me, and I know the Father. This is a glorious, comforting knowledge that the Father knows His beloved Son with an inexpressible, causeless, eternal love; as He also publicly testified and said by the voice from heaven: "This is My beloved Son," 2c., Matth. 3, 17. So that for His sake He took care of the human race, since it had fallen into eternal wrath and condemnation and should have been eternally lost,

and took us into grace; as St. Paul says in Eph. 1, 6: "He has been gracious to us in the Beloved" 2c. So Christ also knows us with the same inexpressible love, as he loved the human race from the beginning, and therefore humbled himself most deeply under all men, yes, under our sin and death, and bore God's wrath for us, so that he could not suffer the devil to keep us in his chains and eternal damnation.

55. Since the Father therefore knows Christ, and Christ likewise knows us, his sheep, it is the same knowledge that comes to us from the Father through Christ, and by which we in turn are to know the Father's heart toward us through Christ, namely: That as he loves Christ his Son, so for his sake he bears true fatherly love toward us also, who know Christ as the sheep know their shepherd; that we may know, because he has given us his Son, that he will not lose us nor condemn us, if we only believe in him; for he cannot hate his Son; therefore he sent him from heaven, that by his blood and death he might save us from our sins.

(56) This is indeed an excellent and high consolation, but it is also a very spiritual, that is, hidden and secret knowledge from our eyes and senses, that we should believe that both Christ and the Father know us in this way; for it is too deeply covered in the eyes of all men with all kinds of vexation, weakness, and the repulsive appearance of the world and of our flesh and blood. For it is not only in the sight of the world that it takes offense at this kingdom of Christ and his church, because it is not according to its wisdom, nor does it work in the way it thinks it should, if it is to be God's rule and work; indeed, because it is contrary to reason, understanding and thought, it considers both doctrines to be pure foolishness and seduction, and condemns and persecutes all those who hold to it and do not want to follow its judgment: But this is still more serious, that in such Christ himself hides himself from his church, and presents himself as if he had forgotten them, yes,

826 L .I2.S3-SS. The other Sunday after Easter. W. XI, 1128-1131. 827

completely abandoning or rejecting them, leaving them oppressed under the cross, subject to all the cruelty of the world, and their enemies defying, boasting and rejoicing against them, as we will hear in the following Gospel; And in addition they must suffer that they are especially plagued by the devil inwardly in their heart with the terror of their sin and God's wrath, and thus must bear all misfortune and all hell; without what else they must feel and see in themselves and among their own for weakness and infirmity both in faith and life, and what trouble the devil can cause.

57 Who then is here that knows the sheep, or thinks they do, because they are so covered and overwhelmed with suffering, shame, disgrace, death, and distress, that they are hidden even from themselves? Of course, no one but Christ alone, who hereby says and comforts them that, regardless of all these things that offend the world and our own flesh and blood, he still knows his sheep and does not forget or abandon them, as it seems.

(58) And that he may the more powerfully imagine this to us, he adds the similitude, saying, "As my Father knoweth me. Of course, this is also a high hidden knowledge, that God the Father knows His only begotten dear Son, since He had to lie in the manger as the most miserable beggar's child, not only unknown to His whole people, but also rejected and disowned; yes, since He hangs in the air most shamefully and ignominiously, naked and naked, between two murderers, as the worst blasphemer and rebel, cursed by God and all the world, Matth. 27, 46. that he himself must also cry out to Him with great, fearful cries, "My God, my God, how have You forsaken me!" But here he speaks: My Father knows me, even in such suffering, ignominy and vexation, as his only Son, sent by him to be the sacrifice, and to give my soul for the salvation and redemption of my sheep. So I know him again, and know that he will not forget me, nor forsake me, but will lead me through and out of shame, cross and death, to everlasting honor, life and glory. So shall and will

My sheep also learn to know me in their misery, shame, suffering and death as their dear faithful Savior, who also suffered in the same way, yes, laid down my life for them, and who certainly will take care of me that they are neither abandoned nor forgotten by me in their distresses, as reason and the world think; but that I want to preserve them wonderfully in all of this and thereby bring them to eternal victory and glory.

(59) Behold, the right knowledge of Christ, that he may know us, and that we may be known to him. A great and excellent wisdom, but too far and deep covered and hidden for the world's understanding and senses, and grasped only in faith, who must stand here in battle and strife, so that he may receive such knowledge and increase in it, lest he be led away from Christ by the great trouble that seems to be there; as he himself also says of this, Matt. 11:6: "Blessed is he who does not take offense at me."

60 From this we are also to learn, as I have often said, that we are not to judge the kingdom of Christ and His church according to the outward appearance and judgment of reason and human wisdom; for here you hear that such knowledge of the sheep belongs to Christ alone, and is so hidden from reason under the highest tribulation as He Himself hung on the cross.

61 Therefore the presumption of the foolish, hopeful, holy, and unintelligent men is to be punished, who, with their sacrilegious judgment, soon reprove and condemn Christians who have the pure doctrine of the gospel and faith, when they see weakness and infirmity in them; they picture in their minds such a church, which must have perfect heavenly saints, without all defect, lack, and trouble; which cannot be in this life. For though the devil always sows his seed among the true multitude, with his mobs and false saints, there are also many of them among Christians who are still weak in the faith and have many infirmities in life.

828 L. 12, 55-57. on the third Sunday after Easter. W. xi, 1131-1133. 829

and have enough to fight to overcome such anger in themselves. Christ, as the only one who knows his sheep, wants these to be unjudged by us, as St. Paul also admonishes Rom. 14, 4: "Who are you, who hastily judge a strange servant?" 2c.

62. and especially those who are in the office of the church, that is, preachers and pastors, are to learn here how they should behave toward the weak and infirm, so that they also learn to recognize them as Christ knows us, that is, not to be angry and rough with them with driving and rumbling, or with condemning, where it is not always according to the severity; but to act gently and cleanly with them and bear their weakness until they become stronger. Therefore also the prophet Ezekiel Cap. 34, 16. 16. severely punishes his priests, and those who were commanded by God to be shepherds, because they ruled strictly and harshly over the sheep, and did not wait for the weak, did not heal the sick, did not bind up the wounded, did not bring back the lost, did not search for the lost, and says: "I will feed my sheep myself, I will search for the lost, bring back the lost, bind up the wounded, and wait for the weak" 2c. With this he shows that God also has among His flock those who are weak, wounded, lost, yes, even lost; whom He nevertheless recognizes as His sheep, and does not want to reject them, but to wait for them, bind them up, heal them and bring them back. And because they did not do this, because they were hard and unbearable only according to Mosiah's rule and the law.

He makes the promise of the kingdom of Christ, in which he himself, through the gospel, will rule and feed his sheep through the right shepherd, Christ.

I have other sheep, which are not of this fold; and these I must bring, and they shall hear my voice, and shall become One fold and One Shepherd.

63. we said above in the beginning that Christ gives leave to the Jews with their synagogue, the people and priesthood, who cling to Moses, and says: "Even though they do not accept him and consider him their shepherd, to which he was appointed by God, even by Moses' testimony, he still wants to find sheep both among them and among others, because they do not want to, who are not called God's people nor know about Moses, that is, the Gentiles; as he had also proclaimed before through the prophets, Hof. 2, 23: "I will call that my people, which is not my people" 2c. "And I will provoke you to anger in that which is not a people," Deut. 32:21. These, saith he, will I bring: not that they should hear Moses and you; but that they should hear my voice, and so by my word become my sheep, though they come not hither, nor receive circumcision and Moshi's rule, nor have me bodily and visibly with them. And so in one word, faith and spirit, all shall become one flock under Christ the one Shepherd, and subject to no one else; as this has now begun from his ascension and will be fulfilled daily until the last day.

On the third Sunday after Easter.*)

John 16:16-23.

Over a little one ye shall not see me; but over a little one ye shall see me: for I go unto the Father. Then said some of his disciples one to another, What is this that he saith unto us, Over a little thing ye shall not see me; and over a little thing ye shall see me, and that I go unto the Father? Then they said: What is this that he says,

*) Called Jubilate. This sermon is only in a b c. D. Red.

830 D. 12, 87. 58. On the third Sunday after Easter. W. xi, 1133-1137. 831

about a little one? we do not know what he is talking about. Then Jesus, noticing that they were about to ask him, said to them: Of this ye question one another, that I said of a little one ye shall not see me; and of a little one ye shall see me. Verily, verily, I say unto you, ye shall weep and wail; but the world shall repent. You will be sad, but your sadness will be turned into joy. A woman, when she bears, has sorrow; for her hour is come. But when she has given birth to the child, she no longer thinks of sorrow for the joy that the man is born into the world. And ye also now have sorrow; but I will see you again, and your heart shall rejoice, and your joy no man shall take from you. And in that day ye shall ask me nothing.

Here in this gospel we have how the Lord comforts his children, whom he would send after him, and makes them bold, when they would come in fear and distress because of his dying, even their falling away. Likewise, you see what caused John the Evangelist to use so many words, and that he almost repeats a word four times, which he could have accomplished in fewer words, as we would like to think. But here we are shown, first, the nature of a Christian man in the example of the dear apostles; and secondly, how the suffering of Christ and the resurrection can be strengthened in us.

(2) You see here that Christ proclaims to the disciples how they should grieve because he would depart from them; but they are still so simple and unlearned, even so grieved from his former discourse in the Lord's Supper, that they do not understand at all what he says; indeed, it is too great and incomprehensible to nature such a thing as the Lord says here. It was also necessary for them to grieve before they rejoiced, as Christ himself was an example to us that we cannot come to glory without the cross. Therefore he says Luc. 24, 26. to the two with whom he went to Emmaus: "Did not Christ have to suffer these things and enter into his glory?" If the dear disciples were to have joy, they must have been in great sorrow before. This joy, however, came to them from the Lord Christ; for this is decided in the Gospel, that outside of Christ there is no joy; and again, where Christ is, there is no sorrow, as is clearly stated here in the text. Therefore, when Christ was taken away from them, they were in great sorrow.

3. and these words here in the Gospel

The Lord Christ said to his disciples after the Lord's Supper, before he was taken captive; let us look at them:

Over a little one you will not see me, but over a little one you will see me, for I go to the Father.

4 "For a little while," he says, "you will not see me," for I will be caught, and they will deliver me up to death. But it will not last long, and for this little time you will be sad; but only cling to me and follow me, it will soon come to an end. Three days I will lie in the grave, and the world will rejoice as if it had won; but you will mourn, weep and weep. "But over a little shall ye see me, for I go unto the Father," that is, on the third day I shall rise again, then shall ye rejoice, and your joy shall no man take from you. And it will not be a joy of three days, as the joy of the world is, but an everlasting joy. So John the evangelist has put the death and resurrection of Christ very well into these words, when Christ says: "Over a little one you will not see me, but over a little one you will see me, for I go to the Father."

(6) Now here is an example which we should diligently grasp and take to heart: if we were thus, as at the time of the apostles, in suffering, in anguish, in distress, we should also remember that we were strong and rejoiced, because Christ would rise again. Which we now know has happened, but the disciples did not know how he was to rise again, or what he meant by the resurrection, so they were sad and grieved. They

832 L. 12, 88-61. on the third Sunday after Easter. W. XI, 1137-1139. 833

They heard that they should see him, but they did not understand what it was or how it would happen. Therefore they said one to another, "What is this that he says to us about a little one? We know not what he saith." So they were so overcome with grief and sorrow that they were in despair, not knowing what he meant by this speech or how they would see him again.

(6) Therefore we also must feel the little things in ourselves, as the beloved disciples felt them; for these things are written for an example and for a lesson to us, that we may be comforted thereby, and be made better. And we should use it for a saying, yes, we should feel it and experience it, that we may always say: God is near to us at times, at times he disappears. Sometimes I think about how the word does not want to move me or affect me at all, it passes by, I do not pay attention to it at all; but we must look at this little thing and notice that we are strong and constant there. It will happen to us as it did to the disciples here; we cannot do otherwise to him than as it is written here; just as they could not have done otherwise.

007 The first little thing, that he saith, Over a little thing ye shall not see me; they understood it soon after, when they saw that he was taken and slain. But the other little thing, when he says, "But over a little thing, ye shall see me," they could not understand; neither can we; yea, when he says, "For I go unto the Father," they can understand it still less. It is the same with us: although we know and hear that the temptation, misfortune and sorrow will last a little while, we see that it always seems otherwise than we believe. Then we doubt and waver, and can nowhere send ourselves. We hear well, we know well that it will not last long; but how it will happen, we can never know, like the disciples here.

008 Forasmuch then as they hear not, why saith Christ unto them? or why is it written? Therefore, that we may not despair, but hold fast to the word, as he saith, that it is therefore certain, and that

not otherwise, let it appear otherwise, as it will. And even though we may fall away from the word at times, we should not remain away from it at all, but return; for he will bring his word to pass again. And even if man cannot believe it, God helps him. And he does this without reason, without free will, and without the help of man. Yes, the evangelist says that the disciples did not hear the words that the Lord spoke to them; much less did they hear the works that followed. Free will and human reason know nothing about the things that pertain to the soul's salvation. Free will can hear and know what is downward; reason hears and understands the crowing of a rooster, but what is the work and word of God, it must be captivated, and knows neither how to send nor how to shoe itself into it, even though it makes itself believe that it understands much about it; but this brilliance is too bright for it, it makes it blind the longer it goes on.

(9) This is finely illustrated here in the disciples, who had been with the Lord for a long time, yet they did not understand what he was saying to them. Well, this we will not learn nor understand, we will experience; when we will speak, this happened to me, this I felt, this is how it happened to me, then I was in fear, but it did not last long; then I was in this temptation, in this adversity, but God soon helped me out 2c.

010 Let us take this to heart, and let us take this word well, remembering that if we were in anguish and distress, that it would not last long, we would have more lasting joy. For as Christ and his elect have had their little things, so shalt thou and I, and every man his own little thing. Pilate and Herod will not crucify you, but the same devil who drove them will also drive your persecutors. Therefore, when your affliction comes, you must not soon think of how to extricate yourself; God will help you in his time, just wait, it is for a little one, he will not stay outside.

834 L-12.61-63. third Sunday after Easter. W. XI. 1139-1142. 835

(11) But you must not put a cross and suffering on your own neck, as some have done who have chosen death and prison for themselves, saying, "Christ willingly went to his death, willingly allowed himself to be caught and handed over; I will do the same to him. No, you must not, your cross and suffering will not remain outside, the good people did not understand. The dear disciples also said Matth. 26, 35, that they wanted to stand with Christ and die with him; Peter said Joh. 13, 37, that he did not want to deny him or leave his life over it: but how was he at the end? Christ went into the garden, trembling and shaking, he was caught, they killed him; but Peter ran away. Where was the great confidence, defiance and courage of Peter? He thought Christ would die with more cheerful courage, he also wanted to follow; yes, it was far lacking.

(12) You see that it was self-chosen sufferings and crosses, in which we think we will remain; but when the hour comes, which you have never thought of, then you will, truly, hardly exist, unless you have become a new man. The old Adam, who despairs, does not remain, nor can he remain; for it goes against his mind, against his purpose, and against his purpose. Therefore you must have your own hour, in it you must suffer a little. For Christ withdraws from thee, and leaves thee in the power of sin, death, and hell; for the heart cannot accomplish so much as to satisfy thy conscience, do whatsoever it may; for Christ passeth away and dieth. Then this little song is sung to thee, "Over a little one, ye shall not see me." Where will you go, there is no comfort, there is no help, and you are in the midst of sin, in the midst of death, in the midst of hell. If Christ did not come without all your merit, you would have to remain in such fear and terror forever; just as it would have happened to the disciples if Christ had not risen again and come to life; therefore it was necessary for him to rise again from the dead.

13 Each one must now experience and suffer this, either here or at the deathbed, when

he is to die. But it is much better that we learn about it here. For if one day we are thrown into the fire for the sake of the gospel and considered heretics, we will see what good it will do. For if our hearts are not strengthened, we are finished; we see before our eyes the torment and terror of death; where will we go? Therefore, if Christ is not here and removes his hand, we are already lost; but if he is there and helps us, the flesh may die, but there is no need for the soul, for Christ has it with him, where it is well kept, and no one will snatch it out of his hand. Joh. 10, 28.

(14) But we cannot attain this with words; experience is necessary. Blessed is he who learns it here, and death will truly not be sour for him afterwards. It is very dangerous to learn this only in death, namely, to struggle with death and to overcome death. Therefore, it was a great grace and mercy of God that he showed to the holy martyrs and apostles, in whom he first overcame death, and then they were unafraid to suffer everything that was put upon them.

(15) All these things are held forth unto us in this gospel. But because the disciples did not understand what he meant when he said, "about a little thing," and now realized that they were about to ask him, he goes and lays it out for them in plain words, saying:

Verily, verily, I say unto you, ye shall weep and wail, but the world shall rejoice; but ye shall be sorrowful: but your sorrow shall become joy.

(16) This is said to all Christians, for a Christian must have temptation, fear, distress, adversity, affliction, come what may. That is why he does not mention suffering or the cross here, but says badly: "They will weep, cry and be sad, because Christians have many persecutions. Some suffer damage to their goods, some suffer shame and scorn from rumors, some are drowned, some are burned, some are beheaded, one perishes in this way, the other in another way; so that it is only a matter of suffering for a Christian.

836 2. 12, 63-63. on the third Sunday after Easter. W. n, 1142-1145. 837

than that he may always have misfortune and persecution, hardship and adversity on his neck. This is the fox's tail, so that they are beheaded; they must not be provided with anything better, because they are here: this is the color of the court, by which Christians are known. Whoever wants to be a Christian must not be ashamed of this court color.

(17) Why then does God do this, and allow His own to be so persecuted and driven? So that he may curb and suppress free will, that he may not seek counsel in these things, but may even become a fool in God's works, and so learn to trust and rely on God alone.

(18) Therefore, when these things come, we shall not be able to judge ourselves therein, neither shall we understand them, except Christ himself raise us up and revive us, and his resurrection be strengthened in us, and all our works come to nothing, and be nothing at all. For this reason this text concludes that man with all his strength is nothing, so that everything that has been preached about good works and everything that can be preached about them is condemned and destroyed. For this is decided: Where Christ is not, there is nothing. Ask St. Peter how he felt when Christ was not with him, what good works did he do? He denied Christ and swore by him. These are the good works we do when we do not have Christ with us.

(19) All this is to make us accustomed to build on Christ alone, relying on no other works, on no other creature either in heaven or on earth; in this name alone shall we be preserved and saved, and in no other. Apost. 4, 12. 10, 43. But we must suffer much for this. And the most grievous is that we must not only suffer harm, persecution and death, but the world must also rejoice over our great harm and misfortune, which is too bitter. Well, it must be so, the world will certainly rejoice when things go badly; but we have the consolation here: their joy will not last long, and our sadness, which shall be turned into eternal joy.

be turned. The Lord gives us a beautiful likeness of a woman in childbearing, saying:

A woman, when she gives birth, has sadness, because her hour has come; but when she has born the child, she no longer thinks of fear, for the joy that the man is born into the world.

(20) With this similitude he also shows that our doing is nothing at all. For here we see that even though all women help this woman who is to give birth, they do nothing: free will is completely gone, and neither can nor can anything here either do or advise. It is not in the woman's power to get rid of the child, but she feels that it is in God's hand and power: if he helps and works, then it is helped and worked; but if he does not help, then it is lost, even if all the world were there. Then God lets the woman see her powers, abilities and strength: before she danced and jumped, was in good spirits and merry; but now she sees how God does and works everything. We now recognize that God is our Father, who also helps us and brings us out of our mother's womb.

21. So Christ says to his disciples: "This is how it will be: The woman's mind is such that she is afraid of great danger, and yet she knows that everything is in God's hands; she trusts in him, relies on him, he also helps her, and does the work that would be impossible for all the world, and thinks of nothing but the hour that will follow, in which she will again rejoice; and her heart is like this: It is for an evil hour, and after that it will be better. The courage and the heart penetrate through. So it shall be with you also: when you come into fear and adversity, and when you become new men, be still now, and let God deal with you; he will do it well without any doing on your part.

(22) This parable of the woman is a hard and strong argument against free will, that it is utterly powerless and weak in the matters that pertain to the blessedness of our souls. The Gospel shows it clearly

ZZ8 L. i2, 6s-68. on the third Sunday after Easter. W. xi, 1145-1117. 839

We believe that divine power and grace must be there; free will is much too weak and small for that. But instead of the gospel we have established our conditions and rules, and thereby want to be rid of sin, death, hell and all misfortune, and finally become blessed. This is far from the truth.

(23) Here you see in this example: if a man is to be born, the mother must be dead beforehand, that is, she must be as skilled as if she had already died, and think that it is now over for her. It should be the same with us: if we want to become pious, we must be dead beforehand and despair of all our works; indeed, we must not think that we want to do anything about it. No monasticism, no priesthood, no works at all will help; but only keep still, and let God do with you as he wills, he will do it well, only let him work. We do nothing to it, except that we feel death and hell at times; which the wicked also feel, but they do not believe that God is present and wants to help them; just as here the woman also does nothing to it, except that she feels pain, fear and distress, but she cannot help herself.

But when she has given birth to the child, she no longer remembers the anguish and pain, just as she would have come to life again. She could not have thought that before, that the sadness and pain should end so soon. It is the same with us: when we are in the temptation of sin, of death, of hell, we are as if we were dead; yes, we are in the midst of death, and Christ has left us, has passed away a little one. Then we are in great pain and cannot help ourselves. But when Christ comes again and is recognized by us, then our heart is filled with joy, even if the whole world is opposed to it.

(25) No one sees this except the one who is once in death. The same, who is once saved from death, must then rejoice; not that the same man might not fall again and become sad at times, but because this joy is there, he asks for nothing, nor does he fear it.

more, even if it were still so dangerous for him. This joy can well be undertaken, as if I fall again into sin; because there I am also afraid of a rustling leaf, 3 Mos. 26, 36. Why? Because Christ is a little away from me, and hath forsaken me; but I shall not despair, she will come again. Now I must not go and cling to the pope, or try to help myself with works; but keep still and wait until Christ comes again; he remains a little one outside. When he looks at the heart again and appears to the heart, there is joy again; then I can withstand all misfortune and terror.

(26) All this is said and commanded, that we may know our weakness and inability, and that with our works it is nothing and lost. And this joy is almighty and eternal when we now die, but now, here in this life, it is mingled; for now I fall, soon I rise again, and cannot be eternal because of flesh and blood. Therefore Christ says here to his disciples:

And ye also now have sorrow; but I will see you again, and your heart shall rejoice again, and your joy no man shall take from you.

27 David described all of this in a masterful and beautiful Psalm, where he says Ps. 30:2-8: "I will exalt you, O Lord, for you have raised me up, and you will not let my enemies rejoice over me. O LORD my God, when I cry unto thee, thou makest me whole. O LORD, thou hast brought my soul out of hell; thou hast kept me alive when they went into the pits. Praise the Lord, ye saints, and give thanks in remembrance of his glory. For his wrath endureth for a moment, and he delighteth to live. Weeping lasts through the evening, but glory in the morning. I said, when I was well: I will abide for ever: for, O Lord, by thy lovingkindness thou hast made my mountain strong: but when thou hidest thy face, I was afraid." Now where is the man who said the other day, "I will abide forever"? Yea, because thou hast strengthened my mountain, saith he, I am strong.

840 L. i2, 68.69. On the third Sunday after Easter. W. xi, 1147-1149. 841

test by your good pleasure, so I spoke. "But when thou hidest thy face from me, I was afraid," and I fell. If Christ were always with us, I think we would never be afraid; but because he departs from us at times, we must be afraid at times.

28 In this psalm we have a fine illustration of how a good conscience is to be recognized and felt, for David holds the whole world like a drop and fears nothing at all, even if it rages and rages against him, for he has the Lord with him, who has made his mountain strong. But when he fell, and the LORD hid his face from him, he was afraid, and his heart and his courage and his mountain were gone; he feared a rustling leaf, which feared not the whole world: as he saith unto the LORD in another Psalm, Ps. 23:4: "Though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff, they comfort me"; item Psalm 3:7: "I will not be afraid of a hundred thousand people that are set against me." And there are many such sayings in the Psalms, all of which indicate how a righteous conscience stands, namely: when God is with him, he is brave and bold; but when he is from him, he is afraid and frightened.

(29) Now it is clear what the word of Christ means: "I go to the Father. Before, no one knew, not even the disciples. But this is the course: I must die, he says, and you must die also. Peter, according to the old Adam, wanted to die with the Lord, presumed to be great; and we all think we want to die with Christ, as the other disciples all said they wanted to go to their death with Christ, Matth. 26, 35. But all this must perish in us; you must come to an hour when Christ is not with you and does not die with you, when you cannot help yourself, like the woman in childbirth. When this happens, then you come to the Father, that is, God fills you with His power and makes a new man out of you, who is no longer afraid after that, whose being is also a heavenly being here, as Paul says in Phil. 3"20.

and this is what is raised up here in faith. Then you become courageous and bold, and say, like the prophet in the Psalm: "I am not afraid of a hundred thousand people, and though I walk through the valley of the shadow of death, I fear no evil. Why is that? Because you have come to the Father. Now who can overthrow God's omnipotence? No one. Well, no one can harm you, nor can anyone harm you.

(30) This is not understood, except it be now done. If you are in death and come out, then you say: I was in death, and if the Lord had not saved me, I would have remained in it forever. The whole of the thirtieth Psalm belongs here; you may look at it and think it over.

31 So now you have the fruit and the example of the death and resurrection of Christ, and how free will is nothing and everything that reason concludes in the things that lead to salvation. May God have mercy on us, so that we may also grasp it and judge ourselves according to it, amen.

Supplement to the above sermon.*)

Christ.

Forsaken, forsaken I say unto you: You will weep and wail, but the world will rejoice 2c. Joh. on 16.

M. Luther on this Gospel.

1 Let no man lay up a cross for himself: as some foolish men have done, and do still, go themselves to prison and to death, saying, If Christ went willingly to death, I will follow his example, as he commanded us. There is no need to do this, for your torture and cross will not fail. But people do not understand divine things, and they think that they want to go to the death with Christ, whom they have never known except in words.

*This supplement is found in a letter from a certain Nather to his father, dated 1531. See Erl. Ed. 12, 69 f. Walch does not have it. D. Red.

**) on a stutz, that is, suddenly; stutz - push.

D. Red.

842 On the third Sunday after Easter. 843

Death go. Peter was also of the same mind, but he stood by Christ like a hare by a drumbeater. Behold, how his is the old Adam in the cross! But a new man may well persevere by grace. In this there is no end with the pious, but when it pleases God, they, as the tree planted by the water, give good fruit; and this is pleasant in the sight of God, and otherwise all presumption condemned, the appearance or excuse seem as good as ever they will. But he who fights chivalrously will receive joy for suffering here and there, and eternity for the temporal. Christ says: "Your joy shall be turned into sadness.

2 This saying of Christ is spoken to all Christians in general. For let the matter be what it will, convenient or inconvenient, the Christian must strive in temptation, fear, distress and adversity. Christ also does not mention any special punishment, cross or torture; therefore he says badly: "You will weep, cry and be sad, because the Christians suffer many persecutions. Some suffer damage to their property, some are mocked by their name, some

drowned, a part burned, a part beheaded. Thus the Christians perish killed with many hands, one more wicked than the other, so that the Christians always have misfortune, persecution and repugnance on their necks. And this is the fox's tail of the Christians, so that they are painted, and not to hope certain things for them, while they crawl here. And this is the court dress, by which the Christians are to be recognized. Whoever wants to be a Christian must not be ashamed of the color.

But why did God cause His own to be driven about with persecution? Because of the free will, so that it may perish and become a fool in the works of God and learn to trust in Him alone; therefore, to give good works to the creatures and finally to ourselves, and thus to trust in God and cling to Christ. But this would probably annoy someone, that the world should rejoice in our misfortune. It is a bad thing, the magpie does not leave its hopping. But this is the consolation of Christians: Their joy will not last long, but our misfortune will be transformed into eternal joy. Amen.

On the third Sunday after Easter.*)

Second Sermon.

First of all, we want to tell the story in detail, which happened after the Lord's Supper on the way when the Lord went with his disciples into the garden to his suffering. In this history of today's Gospel the Lord announces his death and resurrection to the disciples, which words the disciples did not understand at that time, they were dark and completely hidden from their eyes; just as it might happen to us, who are not yet well founded in the faith. But what prevented

*) This sermon is only in b. Cf. Erl. A.

12, 72 ff. Walch does not have the same. D. Red.

the dear disciples, that they should not fail? This prevented their thoughts from being thus: Christ would establish a worldly kingdom, which would have a standing before the world, and which would go forth in life, not in death, of which he speaks here, saying, "For a little while, ye shall not see me. As if to say, I will be with you a little while longer, perhaps until midnight; after that I will die and be buried, and will be taken out of your sight: I will be taken out of your sight, so that you will see me no more. But again for a little while, and ye shall see me; that is, the third day I shall rise again, and be like unto you.

844 On the third Sunday after Easter. 845

derum, and you will also see me in turn.

2 This is the understanding according to history, which are very cold words, if they are not understood spiritually. But the Lord comforts the disciples and says that they will be saddened by his departure, but that this sadness will soon end. They will be like a pregnant woman in childbirth: as soon as she is rid of the child, she will forget the pain. And though these things are clear and well to be understood, yet the disciples did not understand how it should be with them, or where the Lord wanted to go with these words and with the likeness, for they had never heard nor experienced such words before. But to us they seem to be easy, because they are often preached; if they were not, they would be as obscure to us as they were to the disciples. Therefore, let us take these words seriously, and first consider what it means to go to the Father.

Going to the Father is nothing else than coming into another life. As if Christ wanted to say: I will leave the temporal, sensual, natural, mortal life and will come into an immortal life, where the Father will make everything subject to me, where there will be no sleep, no eating, no drinking, as before in the bodily life; but where the flesh and blood, which he took from the Virgin Mary, will remain. That is: I will take upon me a spiritual reign, to rule the hearts of the faithful in spirit and faith, and not, as ye think, to set up a temporal kingdom; which spiritual reign I cannot come to, but by death. But, as I said, the disciples did not understand and thought that they would lose the Lord if he died, so they fell into grief and sadness.

4 Now we must have respect here and also learn something from it, so that we do not read such history in vain. It was not the greatest pain and sorrow to the dear disciples that they should no longer see the Lord bodily, but it was a great pain and sorrow to them that they lost him with their hearts. They saw the Lord

They liked him in body, but they were much more attached to him in heart. Therefore they also thought: If he comes out of our eyes, he will also come out of our heart. So it was also with the joy; for that was not the right joy, that they saw him again bodily, that could not almost comfort them; but since they received him again with the heart spiritually and in faith as a Savior and Comforter, that was the right comfort and the right joy. For when Christ is believed as a Savior, he gladdens the heart; otherwise there is no help, no counsel, nor any comfort.

5 We see this in the dear disciples, when they fled and forsook the Lord, denied Him, and fell into the sin of unbelief: there was no more Savior before their eyes, the comfort was gone, Christ had fallen out of their sight; there was no more counsel or help, they would have had to remain forever in such grief and despair, if Christ had not pleased them again. For there is no other Savior but this Christ. Therefore, when he is removed, there is no more comfort, but only anguish, distress, and despair, and hell itself must be there. And this was the disciples' real fear, grief and sorrow.

006 What fear and distress do ye think the disciples had, when they remembered the goodness and kindness of the Lord, and the benefits which he had shewed them, and they were all so unfaithful to him? Then their heart stood thus: Man has dealt so kindly and sweetly with us, has shown us all love and friendship, that it has been exceeding great, and we have done such things to him, have forsaken him, have fled from him, have denied him like the faithless wicked, have abused his teaching and grace; what will become of us now? We cannot come before God, we cannot stand against man, much less against the devil; there is no more comfort, the Savior is gone, it must be desperate, damned and lost. Behold, in such fear, distress and anguish the dear disciples stood; no fasting, no praying, no fasting would have helped them, all would have been lost.

846 On the third Sunday after Easter. 847

Thus God deals with His children even today. When he wants to comfort them, he puts them in such fear and temptation before. It is an unmistakable torment when one's conscience refuses, one's heart and all confidence are gone, and fear searches all corners of the conscience. Fear consumes marrow and bone, flesh and blood, as the prophet David often complains about in the Psalms.

(8) But Christ does not leave the disciples long in such anguish and distress; as he says to them here before, "Over a little while you will see me again. This happened on the day of Easter, when he appeared to them and offered them peace, so that they might be comforted and forget all the sorrow, anxiety and distress they had endured for a little while until the third day. We should remember this history if we were also in anguish and distress and had now lost all comfort. For when a man is in an evil conscience because of his sin, the heart thinks that eternal torment, as it is, is to be reckoned against the man; for he does not see any end, he thinks that God is against him and does not want to help him, and he himself is not able to help him either; he looks around and finds no help from any creature, indeed, he thinks that all creatures are against him. Therefore the heart soon closes and says: Here is eternal torment, there is no other way out, there is no comfort nor help, it is against me God and all creatures. Although it is not like that, but only a transition, and will not last long, if we could only keep still for a little while, he will certainly not remain outside with his comfort for long. This is what the Lord means when he says to the disciples, "Over a little thing ye shall not see me," that is, when ye are in anguish and distress; "but over a little thing ye shall see me," that is, when I shall come unto you with my consolation, and make you glad.

(9) If this happened to the holy disciples, that they were in anguish and distress, we must not think that we will be better off. God will not do anything special with us. But let us look at this: Christ proclaims to his disciples their fall, their anguish and distress beforehand, and comforts them to this end, so that they will not despair.

So we should also comfort ourselves with this, and let it be said to us that when we are in sin, our troubled and weighed down consciences do not despair, but think that it will not last long. Therefore this is a comforting gospel to all troubled and distressed consciences, first of all because Christ promises his disciples that he will not leave them in distress for long; then because he treats them so kindly, does not soon push them away, even though they cannot hear or understand his speech, but tolerates them, instructs them and bears them with all gentleness.

(10) Therefore, when a man is in such anguish and distress of conscience, he should remember this saying and say, "Well, it is a transition; Christ says, "Over a little while you will see me again; it will not be long; be still; it is for a little while, and Christ will be seen again. But where consciences are so troubled, they may not understand such comforting words when they already hear them; as happened here to the disciples: because they were in distress, they did not understand these words. It takes effort to comfort such troubled and frightened consciences. That is why the Lord uses a simile here, so that he may transfigure his previous speech, so that it may be firmly imagined by the disciples, and takes an example of a woman who is in childish distress, and so in childish distress that she does not die of it, but brings a joyful sight into the world, which is then also almost comforting; So that they do not despair when they are in trouble or fear, but think, like a woman in childbirth, that it will soon come to an end, even if it is for an evil hour; so make their trouble and sorrow sweet and pleasant by this likeness.

11 Now this example must be considered carefully. For as it is here, so it is also in temptation and especially in mortal distress. Behold, how God deals with a woman who is in childish distress! She is left helpless by all men in these pains, and no one can help her.

848 On the third Sunday after Easter. 849

The mother of the womb and others who are around may comfort her, but they may not avert the distress, she must go through it and dare to live and freely strike the entrenchment, she may die or recover over the child: then she is right in mortal distress and surrounded by death. This simile is also used by St. Paul when he tells the Thessalonians, 1 Thess. 5, 3, about the last day, how it will quickly overtake us, like the pain of a pregnant woman, and we will not escape it.

(12) It is the same when consciences are in anguish or someone is in mortal peril. No despair, no creature, no work, neither this nor that helps, there is no comfort at all, you think you are abandoned by God and all creatures; yes, as God and all creatures are against you, you must keep still and cling to God alone, he must help you from this, nothing else, neither in heaven nor on earth. The same God helps when it seems time; as he does to the pregnant woman, he gives her a joyful sight, since she no longer remembers the pain, but there is joy and life, where before there was death and all sorrow. So also here, in temptation and mortal distress, God alone makes us joyful, and gives us peace and joy, where before there was misery and all anguish. That is why Christ holds up this example to all of us and comforts us with it, so that we will not despair in the time of death and other trials. As if he wanted to say: Dear man, when fear, affliction, temptation and adversity come, do not despair, do not despair, it is a matter of a small thing, when that is over, fruit, peace and joy will follow.

(13) The dear disciples were in such anguish and distress when the Lord came from them: they were forsaken by everyone, they had no refuge, they were in the gates of hell, waiting for every hour of death, fearing the judgment of God, thinking, we have sinned and must now go to the devil. But immediately after the resurrection, Christ comes and makes them remove all evil.

Forgetting the sorrow and heartache, they rejoice and go forth and bring forth fruit, desiring to help all men to this joy through faith in Christ. This is a fine example and a comforting saying to all those who come into temptation and affliction. Let them remember that Christ says, "Over a little thing ye shall not see me, but over a little thing ye shall see me," and let them not forget the example of the pregnant woman who goes out with joy and soon comes to the end.

14 So this gospel prepares us for temptation and adversity, and this is the sum of it, that the Lord Christ shows love and friendship toward his own, so that we are comforted, however we may be, because we know and learn from this gospel that Christ does not forsake those who are in distress of death and temptation of conscience, but comes and comforts them, and does not leave them long in this distress, as he does here to his disciples. For the one whose conscience is frightened and troubled with sins can still be helped. But he who despairs and falls into such presumption that he thinks in his heart, "It is now over with you, it cannot be otherwise, you must be damned, there is no help nor comfort left, you may well do as you will;" that is a terrible case, namely, when man falls into it and throws everything into the redoubt. May God Almighty protect us from this sin! Let a sinner, however great he may be, only do not despair, and he will have no trouble; God will find his time to save him.

(15) Now you have heard here of two kinds of suffering: the first, when Christ was taken away from his disciples bodily; the second, when he is taken away from all of us inwardly in our hearts. Christ took away the first suffering with his resurrection; he takes away the other when he makes the conscience joyful again. He also says and speaks of this here:

Verily, verily, I say unto you: You will weep and wail, but the world will rejoice, but you will be sad; yet your sadness shall become joy.

850 On the third Sunday after Easter. 851

And soon after the likeness he speaks:

You also now have sadness, but I will see you again, and your heart shall rejoice, and your joy no one shall take from you.

(16) Here the Lord means the joy of which the conscience is again comforted and made glad, namely, when Christ is recognized as a Savior. For there tribulation, sin, death, hell and all misfortune are accepted. And this is not a worldly joy, as the world rejoices over a happiness, sings and jumps, but it is a heavenly and eternal joy before God, which also pleases God. Of which the prophet says in Psalm 68:4, "The righteous must rejoice and be glad in the sight of God, and have joy in gladness"; and Christ says here to His disciples, "This joy shall not be taken away from you." How is this to be done? When Christ is again before the eyes, and the conscience finds that it has the Lord, to whom it turns for all good, then nothing more can harm it; for who would harm the heart that is thus assured of Christ? What would anyone be afraid of, because he can say: My Lord Jesus Christ is Lord over all things, over death, over hell, over devils, and over all creatures in heaven and on earth. As St. Paul also defies Rom. 8, 31-39: "If God is for us, who can be against us? Who also spared not his own Son, but gave him for us all: how shall he not with him give us all things? Who will accuse the elect of God? God is here who justifies. Who wants to condemn? Christ is here, who died, yes, much more, who was also raised, who is at the right hand of God and represents us. Who wants to separate us from the love of God? Affliction, or fear, or persecution, or hunger, or nakedness, or peril, or sword? As it is written (Ps. 44:23), For thy sake we are slain all the day long; we are counted as sheep for the slaughter. But in all this we overcome far because of him who loved us. For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, will ever come to pass.

Nothing high or low, nor any other creature, can separate us from the love of God that is in Christ our Lord.

17 These were St. Paul's words. David also speaks to this opinion in a Psalm (Ps. 27, 1-3.) and says: "The Lord is my light and my salvation, before whom shall I fear? The LORD is the strength of my life; of whom shall I be afraid? For when the wicked, my adversaries and enemies, came to devour my flesh, they ran and fell. Though an army be arrayed against me, yet shall not my heart fear; though a battle arise against me, I will trust in it." And in another Psalm (Ps. 23:1-4) he says: "The Lord is my shepherd; I shall not want. He maketh me to feed where there is much grass, and leadeth me beside the waters that cool me. He restoreth my soul; he leadeth me in the paths of righteousness for his name's sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff, they comfort me.

18 Behold, how brave and defiant is this man! Who gave him such valiant and defiant courage, or where did it come from? From the Savior alone. And the more we are driven from it, the more we cling to it; the more we are harmed, wronged and afflicted, the more we will rejoice, for this joy is eternal; and the more we are torn from it, the greater it will be.

19. Now one would like to speak: Can one also fall from this joy? Yes. And as soon as we fall, the eternal chastisement is present, which, although it is eternal in its nature, God saves His own from it. So the joy also remains eternal, but the person may well fall from it while we are on earth. This is what I want you to understand: Christ is my Savior; if I believe and know it, it is eternal joy to me, as long as I abide in it; but if Christ is gone from the heart and conscience, the joy is also gone, grace abides, but the conscience may well fall away. This I say, that ye be not offended in time to come, when many shall fall from the gospel, and deny Christ. For where Christ is

852 2. 12. 82.83. On the third Sunday after Easter. W. xi. 1150. nsi. 853

stus with its joy and comfort, the cross and persecution are not far away. But I fear that we have neither joy nor the cross, because we accept the gospel so little, we still remain in our old nature, thus despising the precious treasure of the gospel, because of which God will send us a greater punishment than He did to the Jews, namely, blindness and error; as Paul says to the Thessalonians 2 Thess. 2, 11. 12: "For this reason God will send them strong errors, so that they will believe in the gospel.

Lie, that all may be judged who do not believe the truth, but delight in unrighteousness." For God cannot suffer the reproach of the gospel; he may well still suffer stumbling, but to despise his great mercy in this way he will not suffer, nor is it fair that he should suffer; therefore it is to be feared that such heresy and error will come, so that no one will know where we stand, as has already been proven and will become even better. May God ward off Satan and deliver us from him, amen.

On the third Sunday after Easter.*)

Third Sermon.

I.

1. this gospel also holds up and presents to us the great and glorious work that God has done, since Christ, His only Son, died for us and rose again from death. Much has been said about this, and much more could be said; for myself, I find that the longer I study it, the less I can. But since God wants us to remember Him, praise His work and grace, and give thanks for it, it is right that we speak and hear about it as much as we can.

2 The Lord speaks to his disciples here in obscure and hidden words that they do not understand, no doubt mostly to admonish them and to make such words seem strange to them, so that they will not forget them; for it is much easier to remember a word that is spoken somewhat strangely than it is to speak in common usage.

(3) Therefore they also repeat it twice, and one asks the other what it must be, and he also repeats it the fourth time.

*This sermon, which is found in d, was preached in 1542 and was published in two separate editions in the same year. D. Red.

And yet the words remain obscure and incomprehensible to them, until he afterwards reveals what he meant by it, when he rose from death and gave them the Holy Spirit, so that they understood it well. As we also understand it now; yes, as long as one hears and reads it: but that it should be understood to the bottom, there is nothing in this life; but as I said, the longer and more one learns after it, the less one can and the more one must learn.

For the word of God is another rule, and the holy Scriptures another book, than the words of men and the Scriptures, so that St. Gregory said (as he also came to the good saying): The Scriptures are such water, in which a great elephant must swim, and a little lamb with feet can go through it. For it speaks clearly and brightly enough for the simple; but again, it also speaks so highly to the wise and highly understanding that they cannot attain it; as St. Paul also confesses about himself Phil. 3, 13.

5 And St. Peter says in 1 Peter 1:12 that such things are given and written in it, that even the angels may be filled and have enough to see in the great work that Christ, the Son of God, became man,

854 D. is. 83-85. On the third Sunday after Easter. W. xi, 1151-1155. 855

Suffered death on the cross, but rose again, and now sits at the right hand of the Father, a Lord over all, even according to human nature, and his church rules and upholds against the devil's wrath and the power of all the world; of which we hear the words, but they, the angels, see and understand, and have their eternal joy in it. And as they cannot see it enough in eternity, so we can understand it much less enough; for it is an everlasting, inexpressible, immeasurable and inexhaustible work.

6. this is still said de cognitione objec- tiva, that is, if one looks at it with a glance, as the angels look at it and we will see it in that life; but in this life we must have a different understanding of it, which is called cognitio practica, that we learn to recognize what the power of this work is and what it is able to do; which happens through faith, which will cease in that life, when we will also recognize it in complete looking.

II.

7 So we have to learn here what it is that the Lord says in this text: "Over a little one you will not see me; but over a little one you will see me" 2c.; and that this means: "You will be sad, and the world will rejoice" 2c. "But your sadness shall become joy." Strange language: not seeing about a little thing, and being sad; and yet seeing about a little thing again, and being glad.

8. according to the letter and the history, these words, especially now, are easy to understand what they mean; for in the confession of our faith also the children say: I believe in Jesus Christ 2c., crucified, dead and buried, on the third day risen again from the dead. These are the two little ones of which he says here. But since it comes to the swindling, since one should also try and taste it, and bring it into life or experience, then the understanding is excellently high, so that we should lose the Christ, if we believe God's Son, died for us and rose again 2c., also in us, and he should also die for us,

as happened to the apostles during the three days. There then begins a miserable crucifixion and death, when Christ dies in me and I also die to him. As he says here, "You will not see me, for I am leaving you; that is, I am dying, so you also will die, because you do not see me; and so I will be dead to you and you will be dead to me. This is first a peculiar, high, heavy sadness.

(9) For there are also many sorrows on earth, as well as many joys; as when one is robbed of his money and goods, or innocently reviled and violated, loses father and mother, child and his dearest friends; (2c) item, when the devil grieves a man's heart and torments him with heavy thoughts, as he well may, that he knows not why or whence. But this is the right high mourning over all sorrow, when the heart loses Christ, that he is seen no more, and hopes no more for comfort from him. And these are few who are so highly tempted. And certainly not all of his disciples were tempted like this, as perhaps. St. Thomas, Andrew, Bartholomew 2c., who were good, bad, simple people; but the other tender hearts, St. Peter, John, Philip 2c., who were struck by this word, which they heard here, that they would lose Christ and not see him.

(10) To them also is this preached, more than to others, who also believe and know that Christ died, and afterward also that he rose again; and to them also is a little thing; but in a bad, trifling, and childish manner, and only a bodily sorrow. But these must rightly feel and try what is there, to lose sight of Christ, and be taken not only bodily, but also spiritually, and thus at the same time have double sorrow and sadness. For they have not only had this bodily joy from him, that he has been so long with them, cared for them, eaten and drunk with them, and has passed through the sweet, sweet habit and fellowship, especially because he has so kindly dealt with them and borne their weakness, yes, played with them, more kindly and sweetly than any father with a child.

856 L. is, 85-88. on the third Sunday after Easter. W. xi, 1155-1157. 857

His child, that he often lets them run roughshod over him and get up to foul mischief. That is why it hurt them to lose such a kind Lord.

011 But this was much greater, that they had set their hearts that he should become a mighty lord and king, and establish such a reign, that he should make them lords together with himself, and never die. This has been their heartfelt joy and confidence in this Savior.

But now they lose both at once: not only the friendly company of the Lord, but also this beautiful, glorious confidence; and suddenly fall into the abyss of hell and eternal sadness that their Lord is most shamefully executed, and they themselves must now wait all hours to be so attacked for his sake, and must now sing this song of mourning: Ah, how our confidence is now so utterly lost! We hoped to become great lords through this man, and to have all the joy we desired; now he lies in the grave, and we have fallen into Caiphas' and the Jews' hands, and are now no more miserable, wretched people on earth than we.

(13) Behold, this is the true heartache and sorrow of which Christ is actually speaking here, into which God does not lead everyone, nor does He lead easily, for He also gives the consolation against it, which He shows in this Gospel. For other physical suffering and hardship may also be called sadness, as when one suffers persecution, imprisonment and misery for the sake of Christ, and has to lose property, honor, even life. But this is only the highest when Christ himself is lost. Then all comfort is gone and all joy is ended, and neither heaven, nor sun, nor moon, nor angels, nor any creature, nor even God Himself can help. For apart from this Savior Christ there is no other in heaven and earth. Where he is gone, all salvation and comfort is gone, and the devil has gained room to torment and afflict the afflicted heart as he wills, even under God's name and person, as he can for a master.

14 Again, this is also the highest joy

over all who have a heart of the Savior Christ. For it is also called joy, when one rejoices in great fortune, money and goods, power, honor, etc.; but all this is still only a child's and mad joy. After this is also the shameful devil's joy, which rejoices in another's harm and misfortune; of which Christ also says here, "The world will rejoice," and laugh in its fist at your weeping and wailing when it kills me and puts all misfortune on you. Just as in other worldly matters there are many who cannot rejoice, because they have done harm or see that their neighbor is in trouble; and they are like the poisonous animal Salamandra, which is so cold that it can live and contain itself even in the fire. So they live and grow fat from other people's harm. This is the beautiful devil's fruit, the tender Neidhart, who is sorry that another is well off and would gladly have one eye less, so that his neighbor would have none.

(15) But all this is nothing compared to the joy that the world, driven by the devil, makes for itself against Christ and his Christians, which rejoices most of all in the great harm that Christ has been crucified, the apostles all driven out, the church utterly destroyed, his word suppressed, and his name utterly blotted out. This is also a spiritual joy, just as the great sorrow is spiritual, but not of the Holy Spirit, but of those who are the devil's own, body and soul, and yet are called the wisest, most learned and holiest on earth. Like the chief priests, Pharisees and scribes among the Jewish people, who have no rest and know no joy as long as they hear the name of Christ called and his word sounded, or his disciples still see one alive. As they also speak Weish. 2, 15: "He is not acceptable to us to hear, nor to see." And since he hangs on the cross, they blaspheme and revile him with great joy: "If he is the Son of God, and the King of Israel, let him come down from the cross; he has trusted in God, who will now deliver him," 2c., Matth. 27, 40. 42. Behold, how their hearts leap for joy, what a paradise and kingdom of heaven they have in seeing the dear Lord on the cross.

858 D-12, 88-90. third Sunday after Easter. W. xi, 1157-neo. 859

and brought them to death; and that they themselves have done this is to them vain sugar and malvasia.

Behold, Christ here gives such joy to the world, and again to his Christians the great sorrow that they must see, hear, and suffer such things, which pass through their hearts, and through their bodies and lives. And indeed, this paints the world as a horrible and terrible child of the devil, which has no greater joy than to see Christ perish and his Christians shamefully condemned and lost.

17 We see this almost now in our gentle nobles, popes, cardinals, bishops, and what is their stuff, how they tickle themselves and rejoice when they smell that we are in a bit of trouble, and how they would like that it should not remain hidden, but should resound to the abyss of hell. Dear God, what have we done to them? They have enough goods and money, power and everything that we hardly have a party. Is it not enough that they are superior to us in everything they desire and that we are otherwise afflicted and miserable; but they must be so bitterly hostile to us that they do not grant us God's mercy, but want us to burn in the deepest hellish fire.

This is an abominable image, and the true fruit of the infernal spirit, that they cannot rejoice so highly, neither in good, nor in worldly, nor in human joy; yea, no gold nor silver is so dear to them, no strings sound so sweet to them, no drink tastes so good to them, as when they see the calamities and sorrows of pious Christians; and are so inflamed with hatred and revengefulness, that they cannot have a right happy hour, until they may sing: Praise be to God, the boys are once gone; now we have eradicated the gospel. However, they have no rest and taste no joy before they have brought it. So far they have also tried and partly proved this with many a devious plot, practice and trick; and with some of them God has let them have a little of their joy, which they have individually arranged and tidied up; but with this they have by no means cooled their little troubles, as they would have liked.

(19) Therefore Christ will say here, Ye have now heard both the joy that the world shall have, and the sorrow that ye shall have. Therefore learn and keep it, when it comes into your hands and experience, that you may have patience and take right comfort in such suffering; I must therefore try you and make you taste what it is to have lost me and to have died in your heart, that you may learn to understand this mystery and secret a little; For otherwise you will not study me, it will be too high for you to learn the great work that God's Son goes to the Father, that is, dies for you and rises again, so that he may bring you to heaven. And if I did not let you try this from time to time, you would remain too unintelligent and in the end you would become quite incompetent.

020 Wherefore, saith he, ye must thus send yourselves into it, and yield yourselves, that ye may try what is this modicum, a small thing, and yet not perish and perish in it. And therefore I tell you beforehand that it must be so. You must have and suffer such sorrow, both inwardly and outwardly, that is, in body and soul: but when it happens, and such an hour comes, and you will have nothing more to keep you up, but will have lost both me and God; then keep my word, if I tell you now, it is only for a little thing. Now if you can learn this language, and keep this little word, a little and a little, there will be no need.

21 The first modicum or small thing, that you see me now and still have me with you until I depart from you, that is yet to be suffered and overcome. But the other little thing, until you see me again, that will be long and difficult for you, because it is the right mourning sin, since I will die for you, with all the joy, comfort and confidence that you had from me, and you will be completely lost to yourselves. But, dear children, only remember and do not even forget that I now say to you: It shall not last forever, a little one must have lost me and not have seen me; that you must now experience and learn. But keep only so much that I have called it "a little one",

860 L .I2, so-92. On the third Sunday after Easter. W. Ll, 1160-1162. 861

and in my eyes it is only a small, short hour, whether it is not a small one for you in your heart and feeling, but a great one, yes, an eternally great and a great eternity. For according to your feeling you will not be able to think otherwise, because if I am taken from you, then you have lost everything, because I am the eternal good and eternal consolation; where that is gone, there, on the other hand, is something eternal and no longer small, namely, eternal sadness and death.

(22) Thus he preaches to his disciples and Christians for comfort, when they are tempted with such temptation from God, whether inwardly or outwardly, bodily or spiritual, especially in the highest part, which is called losing Christ from the heart; that they then learn this language, and if they can no longer, yet keep this little drop of lavender water to refresh and strengthen their hearts with it: For my Lord Christ hath said, it shall be but a little. Even though I have lost him and know no joy at all, but lie in great sadness and languish, I will still use this drop and keep this refreshment, so that he will not remain lost to me, saying, "It shall only be a little hour, though it seems great to me, long and eternal; he will come again, as he says here and John 14:18: "I will not leave you orphans, I will come to you again. 2c, and so that I may have eternal comfort and joy in him for this little sin of sorrow.

23. On the other hand, says Christ, you must let the world rejoice over your suffering and mourning, for which it has no cause, only out of devilish envy, so that it is so highly blinded, maligned and embittered that it can help no joy until it sees your stumbling and destruction; this is their heart's joy and delight, and they consider it heavenly, eternal joy; as they say: Let us now see if God will deliver him; if he is the Son of God, let him come down from the cross 2c., Marc. 15, 31. 32. as if they should say: He is now gone, and eternally over with him.

(24) But behold, what follows hereafter. Just as you, says he, shall not be forever deprived of my reputation, nor in your

They shall not rejoice in your calamities for ever, but they shall have but a short time, and, as they say, a dance at the high mass. For I will soon come to you again, and make them more grievous and bitter than they have ever been before; as this is fulfilled in them after the resurrection of Christ, that the Jews have no more bitter affliction than to hear and see of our Lord Christ; without it tickling them a little, that they blaspheme Christ and his mother Mary, and us Christians most shamefully: but they can never have any real joy, as they would like, and still hope that their Messiah will come and cut off all Christians.

(25) So also our Caiphas, and Judas, and the priest, and all his company, which also comfort themselves without ceasing in the hope that we shall be cut off; but they cannot rejoice, because we live, and the gospel goeth, and help them nothing at all wherewith to rejoice a man; as some are so forsaken, that they cannot cease from raving and raging, till we be all dead. When that happens, they will be glad one day, but they will not have the joy they would like to have. For though we are dead, yet the gospel shall remain, and others shall come in our stead; and this shall be a new sorrow to their hearts.

26. The Turk also thinks to eradicate Christ and to establish his Mahomet all over the world, and is glad when it happens to him; But the joy, which he strives for, shall not happen to him; this shall be denied him by our Lord, whom he himself exalts and must consider a great prophet; yes, he shall finally make it salty and bitter enough by the great work of his death and resurrection, by which he trampled sin, death and the devil underfoot, which God did through him and proclaimed in the Scriptures beforehand, and after which the dear prophets and fathers died in this joy; as Christ said of Abraham Joh. 8, 56.

27 For, having received such things, when they were not yet done, but only in the word and in

862 L. 12, 92-94. On the third Sunday after Easter. W. xi, 1102-nes. 863

How much more can and will he receive hereafter, after it has happened and has sounded in the world, yes, also in heaven through the angels! Neither the pope nor the Turk can dampen and erase this. They may dampen it, and think they have a little sugar bite, if they harm Christianity; but the joy they hope for and thirst for, they shall never attain.

(28) They may rejoice for a little while, says Christ, but no longer than while you mourn. This is a short joy, just as your sadness is short and small, and will soon be transformed into joy, and into such joy that no one will take away from you. Without a doubt, however, that joy will also become sadness, which will not cease.

29. But you will not be able to have enough of your joy here on earth, nor the right, full measure, nor to quench your thirst, but only a credence and taste, or a snack; for it is too great and can never be exhausted, just as this work, in which this joy works, is much too great and cannot be learned. And God thus mixes and tempers it on earth, so that those who should rejoice have much sorrow and mourning; and again, the others, who should mourn, have joy and good days: but yet in such a way that the same outward joy is also salted away for them. For the true inward joy, which they desire, they cannot obtain, therefore the outward joy is also spoiled for them; for their goods, power, honor, pleasure and well-being do not please them, and they cannot lay their heads gently until they see that Christ is dead and his Christians are dead. These are poor, miserable people, who may be pitied; for they are most wicked in that they cannot have their temporal joy pure, as they would like, because of envy and hatred: and we have already smelled them all too high by themselves; for what more misfortune can they have, and what greater harm can they do themselves, than to spoil and destroy their own joy?

30 Again, we may well have sadness, both outward and inward, when

Christ hides himself from us, but not like them, out of envy and hatred of our neighbor, but because we do not have the highest good, Christ. But, on the other hand, the sugar is already mixed into the sadness, that Christ says: "Dear one, wait only a little while, it shall not be eternal, but a short sadness, and it will soon be better; it is a matter of a little hour.

(31) This word I hear, but the sadness, when it is there, is so deeply pressed into the heart that I do not feel this comfort, and think it is not possible that it should cease. But still, it keeps me from falling away from Christ to that heap. It holds with sorrow and distress, but still it holds, so that the sadness does not have to be so bitter, as on the other hand the joy is not sweetened and sugared; but as the same is always corrupted with wormwood and gall, so this sadness still has its sugar and honey with it.

32 Therefore let us hear Christ and learn to understand his language, so that we do not judge our feelings as if they were eternally lost and had no end. Thus thou feelest and thinkest, saith he, I know it well; but hear what I say unto thee, and learn only this word, modicum, a little. So it must be felt; but it shall not harm thee, nor last long. This already sugars and softens the sadness. After that, when the hour has passed and has been overcome, one learns that he says: "Your sadness shall become joy. There goes on a real heartfelt joy, and the heart sings an eternal hallelujah, and, Christ is risen; which will only be completely perfect in that life, without all lack and without end.

(33) Behold, therefore, in this gospel is held forth unto us both the article of Christ's death and resurrection, and how the same must be practiced in us, by work and experience, learned and exercised, and not heard with the ears only, and spoken with the mouth; that we may feel it also, and have such power working in us, that both body and soul may be changed thereby, that is, if Christ die in me, and I also die unto him; which is a great change of life.

864 2. 12, 94-96. on the fourth Sunday after Easter. W. xi, iies-neo. 865

to death. But then I must learn to hold fast with faith to the word that Christ says: "one little thing"; and not only hear it, but also bring it into my heart that it should not last forever, but become a change from death to life, since Christ rises again in me and lives, and I become alive in him. And then it shall be said, "I will see you again, and your heart shall rejoice, and your joy no one shall take from you. "2c. Every Christian should be prepared for this, if it is necessary.

For something of this must be experienced, either in life or in the hour of death, so that then he may remember this saying of Christ and not let this comfort be torn from his heart, amen.

34. What more is to be said of this Gospel according to the text, you may read for yourself in the interpretation of the three chapters of John, the sermons Christ preached to his disciples in the Last Supper, in which this and the following Sunday's Gospels are treated according to length.

On the fourth Sunday after Easter.*)

John 16:5-15.

But now I go to him that sent me; and none of you ask me, Whither goest thou? But because I have spoken these things unto you, your heart is filled with sorrow. But I tell you the truth, it is good for you that I go. For if I do not go, the Comforter will not come to you; but if I go, I will send him to you. And when he cometh, he shall punish the world for sin, and for righteousness, and for judgment. For sin, that they believe not on me. And for righteousness, that I should go unto the Father, and ye should not see me henceforth. For the judgment, that the prince of this world is judged. I still have much to say to you, but you cannot bear it now. But when he, the Spirit of truth, comes, he will guide you into all truth. For he shall not speak of himself; but what he shall hear, that shall he speak; and what is to come, that shall he declare unto you. The same shall transfigure me: for of mine he shall take, and shall declare unto you. All that the Father has is mine; therefore I said, He will take it from mine and proclaim it to you.

(1) We have often heard the opinion of this gospel elsewhere, but the fault is still that the words are not understood, that they have the opinion of things we know well; therefore let us explain it a little, so that we may see how the same lies in the words that almost all other gospels contain. It is a fine gospel, but it also includes fine disciples. Now we will leave the first part and go to the one where the Lord says that the Holy Spirit will punish the world for sin, for righteousness, for the sake of the world.

*) Called Cantate. This sermon is found in a b c and also in three single printings from 1523. Cf. Erl. Ed. 12, 95. D. Red.

and UM the court, and want to see what all this is.

In the first place, we see here that the world is blamed for blindness and lack of understanding; that is, that all who are without the Holy Spirit, no matter how wise they may be in the world's estimation in outward conduct, rule or dealings, are fools and blind men before God. But they do not like to hear this, they resent it, and they become angry when it is said of them that their things are worthless in the sight of God, since they stand on the fact that they have the reason and the natural light that God created in them. But what can we do about it? The Scriptures and God's word are clear and concise, that the Holy Spirit will come and punish the world,

866 L . i2, 96-W. On the fourth Sunday after Easter. W. xi, ii69-1172. 867

because she does not know what sin, righteousness and judgment are. That is decided, it is written there, therefore be angry with whoever wants to, Christ does not ask anything.

Now it is a great pity that the world is punished not only because it has sin, is without righteousness, and cannot judge righteously, but because it does not recognize or see it, let alone get rid of it. Oh how all the glory of those is taken away here who want to make other people pious, because they themselves do not yet know what sin is. Let all the high schools and scholars be taken before us this very day, in spite of themselves, to tell us what that little word "sin" means. For who has ever heard that it is sin not to believe in Christ? So they say, "Sin is speaking, coveting, or doing contrary to God's will and commandment." How does this rhyme with this saying that Christ says, "Sin is that they do not believe in me? Therefore they are easily convinced that they do not know what sin is; and if they were still learned, they would not be able to interpret this text.

(4) Item, neither can they know what "righteousness" is. For who ever heard that a man should become righteous and just, that Christ should go to heaven or to the Father, and that we should not see him? Then they must say that a fool has spoken such things, and no wise man thus speaks of them. For thus they say, Righteousness is a virtue that teaches a man what he owes to everyone. Which is true, but it is only because they do not understand their own words: they are such blind fools. Therefore it is not to be wondered at that they rage against the gospel, and persecute the Christians; how should they do otherwise? they know no other way.

(5) Neither do they know what is "judgment" or right, that is, a right judgment, a right good conceit, and sense, as it may be called. For they say that the law is that which is written in books, how to discern and separate things, how to settle disputes and how to end them. But what does Christ say? So he says: "It is right that the world should be judged.

I will." Who understands such speech, and where does it end or end, how does it rhyme with reason? Well, let's see if we can explain it so that it can be understood.

6 First of all, it should be known that God's word does not speak of outward nature and appearance alone, but reaches into the heart and reason of the soul; therefore, it does not judge man according to outward conduct and behavior, but according to the depth of his conscience. Now every man, if he will confess to himself how pious he may be (even if he were a Carthusian and as holy as all men on earth), will find that in his heart he would rather do otherwise than he must outwardly do. As, if I am left to myself, and am a monk, walking along in poverty and chastity, as they boast, I want to confess, as I feel it in my heart, so I must speak: That I do, I would rather not do: if hell were not and I did not fear the shame, I would let the cap have the misfortune and run away; for I have no desire to do it from the heart, but am compelled to do it, and must do it, considering hell, punishment or shame; and it is not possible that I could do it freely and cheerfully. This is what every man finds in his heart who is without mercy. You will find the same in other things from now on. I am never more heartily favorable to my enemy, for it is impossible for nature: and even if I stand differently, I still think: Yes, if it were not for the punishment, I would certainly cool my temper with him and not let myself be unscented. So I still go before the world, and do not do as I would like and am inclined to do, for fear of punishment or disgrace. So if you go through all the commandments, from the first to the last, you will find that there is no man who keeps God's commandments out of his heart.

Now God has devised a counsel for this evil, and has determined to send Christ His Son into the world, to shed His blood, and to die, that He might do sufficient for sin, and take it away; and that then the Holy Spirit might come into the heart,

868 L. 12.98-101. fourth Sunday after Easter. W. XI. 1172-1174. 869

who made such people, who walk in the works of the law with unwillingness and compulsion, willing to keep God's commandment without compulsion and with a cheerful mind. Otherwise, no other means could help the affliction; for human reason and powers, nor even an angel, could tear us out of it. God has now taken away the sins of all who believe in Christ, so that it is now impossible for anyone to be in sin who has this Savior, who has taken all sin upon himself and destroyed it.

8. Since Christ came and preached that everything we can do, however great it is and however beautiful it seems, is sin (because we do no good willingly and gladly); and that for this reason he stood up for us and took away all sin, that we might receive the Holy Spirit, through whom we might gain love and desire to do what God wants us to do; so that we might not be subject to come before God by our works, but by Christ and his merit: Now this is no longer called sin, doing contrary to the law; for the law has done nothing to help us to become godly, since we can do nothing good.

(9) What sin remains on earth? Nothing else, but that one does not accept this Savior and does not want to have him who puts away sin. For if he were here, there would be no sin; since, as I have said, he brings with him the Holy Spirit, who kindles the heart and makes it glad to do good. Therefore the world is no longer punished or condemned because of other sins, because Christ has done away with them all; but this alone remains sin in the New Testament, that people do not want to recognize or receive him. That is why he speaks here in the gospel:

When the Holy Spirit comes, He will punish the world for sin, for not believing in Me.

010 As if to say, If they believed on me, all that they had done for sin was already given them: for I know that they cannot do otherwise by nature: but that they will not receive me, neither believe that I will help them.

that will condemn them. Therefore, God will pass such a judgment on them at the last judgment: Behold, thou wast in sins, and couldst not help thyself, neither would I condemn thee for them: for I sent mine only Son unto thee, and would have given thee a Saviour to take away sin from thee: whom thou wouldest not receive: therefore shalt thou be condemned for this cause only, that thou hast not Christ.

(11) Thus this saying is set in honor and praise of the great grace that God has given us in the Lord Christ. What reason could ever have been so wise as to fulfill such a thing, so that it would be done for man? Reason cannot bring it higher than to think: I have sinned with works, so I must again do enough with works, remove the sin and pay for it, so that I may thus come upon a gracious God. When reason comes so far, it is at its highest; yet it is nothing but foolishness and blindness.

012 But thus saith God, If thou wilt be free from sin, thou must have other works to pay for them: for with all the works that thou doest thou canst do nothing but sin, even in the works that thou thinkest to make reconciliation against me, and to atone for sin: how then, thou fool, wilt thou blot out sin with sins? For thereby thou sinest even in the best works that thou canst do, not willingly doing them from the heart. For if you were not afraid of the punishment, you would rather let it stand. And so you do no more than to make atonement for small sins with great ones, or to do such great ones that you may put away the other.

013 Wherefore it is ever a great blindness, that a man seeth not what sin is, neither knoweth what good works are; but receiveth sin for good works. Therefore when the Holy Ghost cometh, he reproveth men, saying, The works which thou hast done, and which thou still doest, are but vain sins: therefore it is lost, that thou shouldest be able with thy ability to do sufficient for sin. So they must say, Behold, I did not know this. Then saith he, Yea, therefore am I here to tell thee these things;

870 2. 12, 101-103. on the fourth Sunday after Easter. W. XI, 1174-1177, 871

If you had known, I should not have come and proclaimed it. How then wilt thou do that thou mayest be saved? You must do this: Believe in the Savior, the Lord Christ, that he has taken away your sin. If thou believest, thou hast him: then must thy sins fall away: if not, thou shalt never be rid of sin, and shalt fall deeper and deeper into it.

(14) Thus, with this sentence, everything that has been preached about atonement for sins and atonement, and everything that has been led and practiced, has been brought straight to the ground. For this reason so many orders and masses were founded, and for this reason we became priests and monks and ran to and fro, so that we might be rid of sin. Therefore it also follows: What is best in the world, which it takes for piety and holiness, that it is nothing but vain sin and a damned being. So we have One Piece from the Gospel.

The Holy Spirit will also punish the world for righteousness, for I am going to the Father," says Christ, "and you will not see me. Righteousness means piety and a good honorable life before God. What then is the same? It is, says Christ, "that I go to the Father." We have often said of the resurrection of the Lord Christ that it was not at all for his sake, but for ours, that we might receive it as our own; for for this cause he rose from death and ascended into heaven, that he might begin a spiritual kingdom, reigning in us through righteousness and truth. Therefore he sits above, neither sleeps nor rests, nor plays with himself; but, as Paul says in Eph. 1:22, is at work here on earth, governing consciences and souls with the gospel.

16 Where Christ is preached and known, he reigns in us from the right hand of the Father, and is himself here in the heart, reigning so that he has power, authority and authority over you and all your enemies, and saves you from sins, death, the devil and hell. So his resurrection and ascension is our comfort, life, salvation, righteousness and salvation.

and all with one another. This is what the Lord means when he says about righteousness, that people become righteous and just before God, that he goes to heaven to the Father and we do not see him. The world does not understand this; therefore the Holy Spirit must come and punish them.

17. how does that work? So, as we have heard. If I am to become pious, it is not enough that I do good works outwardly, but I must do them from the bottom of my heart with joy and love, so that I am unafraid of sin, death and the devil, free and joyful, and can stand before God with a good conscience and all confidence, knowing how I am with Him. No work, no creature can give me this, but Christ alone, who has gone up to heaven, where he cannot be seen, but must be believed that he sits above and wants to help me. Such faith makes me pleasing in the sight of God; then Christ gives me the Holy Spirit in my heart, who makes me joyful and glad for all good. Thus I am justified, and in no other way; for works only make you more and more unpleasant the longer you do them.

(18) But this work, the more you do it and know it, the more joyful it makes your heart; for where such knowledge is, the Holy Spirit cannot remain outside. When he comes, he must make the heart willing, joyful and glad, so that it goes freely and gladly does everything that pleases God with a cheerful heart, and suffers what is to be suffered, and also gladly dies. And the clearer and greater the knowledge, the greater will also be such pleasure and joy. So then God's commandment is fulfilled, and all that is to be done is done, and so you are justified. Who would ever have thought that this would be righteousness and that it would happen in this way? Now this we have heard and done many times before, without any other words being here, and yet the same mind and opinion.

19. thirdly, the Holy Spirit "shall punish the world for judgment", that is, that it does not know what is right. For who has ever heard that this is right, that the prince of the world is judged? The ruler of the world is, of course, the devil, which can be seen in his rule.

872 D. 12, 103-105. fourth Sunday after Easter. W. xi, 1177-ii8o. 873

(20) If then I have known sin and have been freed from it, and after that have attained righteousness, so that I am now in a new being and life, and have become a different man, and now have the Lord Christ, and know that it takes something else to be freed from sin than our works; then it follows that I can have a right judgment and distinction in all outward things, as to how to judge before God. For by such understanding I know how to reason, conclude, and judge of all things that are in heaven and earth, and to pass a right judgment; and when I have passed judgment, I can also live by it. No one else can do that.

(21) The world stands on its holiness, that righteousness means doing good works, and thereby atoning for sin and reconciling God. All the high schools have taught this; they think it is right and well done, if only they do many good works. So now the Holy Spirit comes and says: "Not so, you err and fail, your judgment is wrong; therefore there must be another judgment. You should therefore judge that everything your reason concludes is wrong and false; that you are a fool.

(22) Reason may well know how to judge in human affairs and worldly matters, to build cities and houses, to govern well, and the like; one may well judge more intelligently and better than another. But that is not what we are talking about here, but about such judgments we say how one should conclude from all things what is right or wrong before God; then the Holy Spirit concludes thus: Everything that reason judges before God is wrong and good for nothing; everything that is innate to man and not newborn must be destroyed and killed, so that no one may boast of it or rely on it. So also further: What the world considers wisdom, so that everyone says it was wisely or sensibly acted and done, is foolishness before God. In short, whatever they do is useless and condemned, unless it comes from the Lord Christ, and is his Word and Spirit, so that he teaches us: if it does not come from him, it is certainly blindness and no good.

(23) Therefore everything that the world considers good lies low, and is called evil, because it does not flow from the Word and the Spirit, but comes from the old Adam, who is nothing more than a blind fool and a sinner. Why is that? Therefore, shall not your wisdom and reason be foolishness and count for nothing? For the Most High is condemned, who has the power and wisdom of all the world in the highest degree. For without doubt there is no one in the world as wise, prudent, and understanding as the devil, nor can there be anyone more pious; and all wisdom and holiness that does not flow from God, in addition to being the most beautiful thing in the world, is most powerful in the devil; for because he is a prince and head of the world, all the wisdom and righteousness of the world must flow from him, since he rules with all authority. Therefore Christ says: "Because the same prince of the world is condemned with all that he intends and can do, the world is ever blind to consider good that which is already condemned, namely, his wisdom and piety.

(24) Therefore we must make the right judgment that Christ makes, so that we know to beware of all that the world thinks is good, and all that it pretends to be, so that it will be wise, prudent and pious before God. For if people want to teach and govern who do not have Christ's word and spirit, then everything is already condemned; for with this one does no more than that the old Adam becomes stronger, and remains in the sense that his works, his piety and wisdom are to be valid before God; so he must then fall deeper and deeper into the devil's kingdom.

(25) Now because the prince of the world and the Holy Spirit, Christ and the kingdom of the devil, are directly opposed to one another, and the Holy Spirit cannot suffer anyone to reproach him for what he has done and to boast of it, the holy cross must follow immediately. For the world also will not suffer to be punished for being blind. Therefore one must freely surrender to be martyred for it. For if we have righteous faith in our hearts, we must also open our mouths and confess righteousness and make sin known.

874 L. 12, 105-107. on the fourth Sunday after Easter. W. xi, nso-ns2. 875

The world's doings, and it must come out that everything it does is condemned. Then we must be heretics and into the fire. For they will say: This is against the holy councils and the holy father Pabst's law. Then you must answer: What can I do about it? Here it is clear: the text does not say that the Holy Spirit should hypocrite to the pope, bishops and princes, but should punish and say that it is error, blindness and the devil's rule; so they want to be unpunished, they should be called gracious nobles. That is why one must put one's neck on the line.

26 These are the three pieces we have here in the gospel. Sin is unbelief; righteousness is faith; judgment is the holy cross. Therefore look upon it, and learn that you hold all things without the Spirit to be nothing, and condemn them, and then wait for the holy cross, that you may suffer for them. Now the gospel continues:

I still have much to tell you, but you cannot bear it now. But when that one, the Spirit of truth, comes, he will guide you into all truth.

(27) These words are to be understood in the simplest way, that the Lord may say thus much: These three things which I have now told you, you understand nothing everywhere now, if I would already transfigure it. I would have much to say about it, so that I could interpret it better, as it happens; but you are still too deep in the coarse carnal mind that you cannot grasp it. Therefore I will leave it until the Holy Spirit comes; he will enlighten your hearts so that you can understand it, and will remind you of everything; for I am telling you now so that you will remember it then. So the words give nothing but this simple understanding, just as if I spoke something like this to someone else and said, "I still have much to say about this, but it is too difficult for you, you cannot yet understand and grasp it.

028 But these words have our doctors and scholars also drawn upon their dalliance, and laid it to their foundation, saying, One must have something more than the gospel and the scriptures; therefore shall

one also hears what Concilio and the pope conclude and set. And want to prove this therefore: Christ speaks here: "I have yet many things to say unto you, which ye cannot bear now"; therefore, because he has not said all, it must ever follow that he has commanded it to the Conciliis, the pope and bishops, who are to teach it fully.

29 Here, watch the fools, what they say. So Christ says, "I have many things to say to you." What does "you" mean? To whom is he speaking? Undoubtedly to the apostles, to whom he says, "I have yet many things to say unto you, but ye cannot take them, neither bear them: but when the Spirit of truth shall come, he shall guide you into all truth." Therefore, if Christ is not lying, his word must have been fulfilled at the time when the Holy Spirit came; he must have told them everything and directed them to everything that the Lord says here, and certainly guided them into all truth. How then do we get the idea that Christ did not say it all, but left much behind, which the Concilia were to teach and conclude? on which understanding the words do not run at all. For Christ urges that the Holy Spirit will soon tell them everything and transfigure it, so that the apostles will then teach everything and bring it into the world through them, which they have learned from the Holy Spirit; thus they speak as they have yet to say, teach and command at the end of the world.

30. item, further Christ says: "He will guide you into all truth." Here we conclude: If it is true that the Conciliar teaches how one should wear plates and caps and keep virginity, then the apostles never came into the truth, since none of them ever entered a monastery, nor kept any of the foolish laws. And Christ, verily, hath finely deceived us, saying that the Holy Ghost shall lead us into all truth, when it is so much as to say, that he shall teach us to be priests and monks, and not to eat flesh for some days, and such foolish works.
31. for that is called without doubt "Wayr-.

*) (b)

876 2. 12, 107-110. fourth Sunday after Easter. W. XI, 1182-1184. 877

heit" before God, if one walks along in a righteous and fundamentally good nature. If we now look at our spiritual state, popes, bishops, priests, and monks, we see nothing but vain carnival larvae, who pose with outward gestures as if they were pious, and are boys at heart. For which popes, bishops and orders have ever led us into this truth, which is supposed to come from within the heart? But all their things stand only on outward appearances, so that they make a noise before the eyes of the people.

32 Thus they have masterfully perverted this text and strengthened their lies with it; nor shall we call them gracious nobles. It is displeasing to hear this, and it should grieve us in our hearts that we should suffer such a mighty outrage, that people should act so brazenly against the holy word of God and make the Holy Spirit a liar. Should the one saying alone be strong enough against the pope and the concilia, if we had no others in Scripture.

33. third, Christ says, "Ye cannot bear it now." Here we ask: Dearly beloved, would it have been too hard for the apostles to understand or bear such a law, that they should not eat flesh, and the like? For in the law of Moses they had been accustomed to keep many such outward laws, and had been trained in them all their lives, so that it would have been child's play to them.

also better than we. Is it such a difficult thing to say that a monk must wear a black or gray cap, a pope three crowns, a bishop a pointed hat, and how he should consecrate churches and altars, or baptize bells, that the Holy Spirit must therefore come from heaven and teach such things? If this is not enough fooling, that one thus scolds with these noble words, I do not know how one can fool more grossly.

Therefore beware of these liars, and understand the words rightly, so that Christ will speak of the inward righteousness, not of the outward deceitfulness: he will make the heart devout and justified in the sight of God, that it may first recognize its sin, and then recognize him as the one who forgives sin, and then let himself be sacrificed on the cross. This is the "truth"; the apostles could not yet bear and understand it at that time. This outward thing makes no one righteous, brings no one to the truth, but only makes hypocrites and a pretense to deceive people.

(35) So we have a right understanding of this saying, from which we see how the fools who want to base their deeds on it sit on the adversary and base themselves on a sand, because there is almost no saying that concludes more strongly against them than this one. So we have recently transfigured the gospel, so that one can see how it teaches the very thing we have always preached.

On the fourth Sunday after Easter.*)

Second Sermon.

I.

1. in this gospel Christ has described to us what his kingdom is and how it is governed, and what is to be done in it.

*) This sermon is also found only in a b c, but moreover in two collections of Luther's sermons from 1523 (14 sermons and 27 sermons) and

align it. Here you hear that it is a kingdom on earth and yet it is invisible, hanging and standing in the Word alone. He does not say that he wants to draw the disciples up to heaven;

in the little book "Five beautiful Christian sermons, preached by D. Mart. Luther zu Wittenberg," 1523. cf. Erl. Ed. 12, 109. D. Red.

878 L. 12. 110-112. on the fourth Sunday after Easter. W. XI, 1184-1188. 879

But he will send them the Holy Spirit, and that for this very reason he will go away and send the Holy Spirit, so that his kingdom may be extended further. Therefore he said, "I have yet many things to say unto you, but ye cannot bear them now." For they could not understand the kingdom as it should be; their mind and spirit were still too carnal. They had never seen a spiritual kingdom, nor heard of it: therefore they always thought of a bodily, external kingdom. And here also, as in all the other Gospels, faith and trust in Christ are shown to us. Now, we want to act and transfigure the main parts, as much as God gives grace. Thus says the Lord to his disciples:

When the Comforter comes, he will punish the world for sin, and for righteousness, and for judgment. For the sin that they do not believe in me.

2. here we must let "sin" be what is spoken of and decreed by the high majesty to be sins; for here all unbelief is put on for sin: "therefore," saith the Lord, "that they believe not on me."

(3) But what is believing in Christ? It is not to believe that he is a God, or that he reigns with God the Father in equal power in heaven, for that is what many others believe: but it is to believe in Christ when I believe that he is a gracious God to me, that he has taken my sin upon himself and reconciled me to God the Father, that my sins are his and his righteousness mine, that there is a mixture and a change, that Christ is a mediator between me and the Father. For on Christ is the sin of all the world, and the Father's righteousness, which is in Christ, will swallow up all our sin. For on Christ no sin may or can remain. And such faith makes me pure and pleasing to the Father, of which the pope and our scholars know nothing to say, much less to believe. For thus they teach man: He should do many good works, if he wants to please God and be free from sin.

and then God pours His grace into him.

4 But the Lord says much differently here, and says: "The Holy Spirit will punish the world for sin, because they do not believe in me. Here, unbelief alone is put on trial for sin, and faith is praised for suppressing and eradicating the remaining sin, even in the saints. He is so strong and overpowering that no sin can be incumbent upon him. Even though there are sins in the pious and the faithful, they are not imputed to them, nor may they condemn them. This is what Paul means when he says to the Romans Cap. 8, 1: "There is therefore nothing condemnable in those who are in Christ, who walk not according to the flesh but according to the Spirit"; for their hearts are cleansed by faith, as Peter says in the Acts of the Apostles Cap. 15, 9. Therefore, whatever they do in this faith, in this confidence, is all good, pure and pleasing to God. Again, without this faith everything is sin and corruption, the works shine and glitter as pretty and beautiful as they want, even if they raise the dead. For Paul says: "Whatever does not come from faith is sin", Rom. 14, 23.

(5) Where then will all the priests, nuns and monks remain, who, wishing to escape sin, run into a monastery, and presume to do many good works without this faith? Therefore sin is called unbelief, as it is said: But good works are to believe in Christ, that he took my sin upon himself, reconciled me to the Father, and made me his own inheritance over all things that are in heaven and on earth. In John 6:28, 29, the Jews asked Christ, "What shall we do that we may work the work of God?" Christ answered, "This is God's work, that you believe in Him whom He has sent." Yes, if you preach this, who will go to the monastery, or give something into it? It should well wither the bag, the kitchen narrow, the cellar empty and low of it. Therefore they will not suffer it, yea, they will condemn the doctrine, and drive out the preachers; as they do and have begun to do. Furthermore, Christ says:

880 D. i2, H2-H5. On the fourth Sunday after Easter. W. xi, 1188-uso. 881

II.

For the righteousness that I go to the Father.

(6) Here come all the learned men, and they are ready, yea, the whole world, and they tell us what righteousness this is; yea, they shall miss. For the world hath never known righteousness; yea, it knoweth it not yet, neither will it know it. Therefore the Lord also says above that the Holy Spirit will punish the world.

(7) But what shall we understand by the world? We must not understand the grosser outward sins, such as adultery, murder, stealing or robbery; for for this purpose there are wheels and gallows, which the worldly authorities, such as kings, emperors and princes, have to deal with: but we want to understand through the world the subtle and secret sins that the Holy Spirit punishes, which the world does not recognize, yes, it makes a good divine work out of it and praises it, not wanting to let it be called sin; as then is unbelief and other secret sins in the heart, which the heart itself does not recognize, nor knows that they are sins. But those who punish such things must be called heretics for it, and be cast out; as we now see, therefore the Holy Spirit must punish the world.

The rod by which the world is punished is the divine word and the holy gospel, proclaimed by the apostles and preachers, as God the Father says to His Son Christ, Ps. 2:9: "You shall smite them with the scepter of iron, as you would a potter's vessel," that is, you shall wear them down with the holy gospel. But the world does not want to receive such punishment, yes, it opposes it and wants to be unpunished; it punishes so much and more than the Holy Spirit. For the Holy Spirit takes rods; so they take swords and fire. So also Isaiah Cap. 11, 4. says of the Lord Christ: "He will strike the earth with the rod of his mouth, and with the spirit of his lips." *)

(9) What then is the righteousness which the Lord means here? Some say that the righteousness

*) and kill the wicked with the breath of his lips. (b) D. Red.

is a virtue that gives each his own. Although this description is fine, it is mistaken that we do not know what we owe to everyone, to God and to men, what God desires and wants from us. Therefore, righteousness is nothing other than faith and God's grace, through which God makes us righteous and just. We must have such righteousness and be righteous in such a way that we are also found righteous and blameless before God, and not only before men. For even the smallest letter or tittle of the law must not remain, but all must be fulfilled.

(10) Noah was found to be such a righteous man, as it is written of him in Genesis 6:9: "Noah was a righteous man, and without change, and had a godly life in his days; therefore he found favor with the Lord. It is also written about Job, Cap. 1, 1. that he was a bad and righteous man, fearing God and avoiding evil. But this happens by faith alone, when I believe that God has strangled and devoured my sin in his righteousness. For this righteousness is nothing other than believing that Christ sits at the right hand of the Father, that he is like God in equal power, that he has become a Lord through this walk, that through his suffering and death, through which he ascended to the Father, he has reconciled us to God and is our mediator there. This is what the prophet means in the Psalter, Ps. 110, 1: "The Lord said to my Lord, Sit at my right hand, until I make your enemies your footstool." Therefore St. Paul now calls Christ a mediator, 1 Tim. 2, 5, Hebr. 8, 6, now a mercy seat, Rom. 3, 25, a reconciliation, 1 Joh. 2, 2, and with other similar names. God wants this honor from us and demands faith from us that we have Him for our Lord and Savior; and He does not want to give this honor to anyone else, as He says through the prophet: "I will not give My honor to anyone else." Isa. 42, 8.

11 But the going to the Father is his glory. For "to go" is said as much as to die, and to go to the Father through death and to enter into a

882 L. 12, 115-117. on the fourth Sunday after Easter. W. XI, 1190-1193. 883

other beings. That is why he is famous for this walk when he says: "I go to the Father. Therefore, righteousness here is nothing else than the believed walk through death to the Father; and this faith makes us righteous before God, by which we believe that Christ, by his walk, that is, by his suffering, has delivered us from sin, death, the devil, and hell, so that God the Father is reconciled and our sin is blotted out by this blood. This is also the cause that he remembers the course when he says: For righteousness, not that I am with the Father; but that I go to the Father. For in the course sin was swallowed up in righteousness, and Christ was freshly wiped out through death, so that no one was aware of it either. Therefore it follows:

And you do not see me away.

(12) This is the nature and manner of faith, that faith does not feel, nor grope, nor desire the things of which it is a science; but cheerfully persuades itself to believe the things which it does not feel, nor can with all its powers inwardly or outwardly comprehend. For Paul says Rom. 8:24, "How can one hope for what he sees?" Therefore the Lord says, "And you will not see me again." As if he wanted to speak: This course of the work does not want to be seen or grasped with the senses, but believed. Now follows the third and last part of the gospel:

III.

To the judgment that the prince of this world is judged.

The prince of this world is the devil with his members, which are all unbelievers and ungodly. In these words, all flesh is condemned with all its ability, and what the world praises is rejected by God; and the judgment includes both the pious and the impious, the believers and the unbelievers, the friends and the enemies; as St. Peter says in his first epistle Cap. 4, 17, where he says: "It is time for judgment to begin on the house of God," that is, on the elect in whom God dwells. For the righteous, while they live.

they have flesh and blood in which sin is; to curb this, God will drive them into much misery and fear, poverty, persecution and all danger; as Paul writes to the Romans Cap. 7, 18.ff. 8, 4. and Corinthians, until the flesh is completely subdued to the spirit.

14. But this does not happen except through death, when the flesh is completely turned to ashes; for we must be conformed to Christ. Because he was despised, mocked and persecuted here, that he also, as the prophet Isaiah Cap. 53, 3. says, was esteemed and held as a mourner and weak before God, and the most despised and unworthy, full of pain and sickness; so it must also be with his limbs. Everyone may well consider this; it is thus decided, as Christ Himself declared to His disciples beforehand, when He said: "Remember My words, that I said to you: The servant is not greater than his lord; if they have persecuted me, they will also persecute you," John 15:20. Therefore Paul even speaks with explicit words, 2 Timothy 3:12: "All who want to live godly in Christ must suffer persecution."

15 Therefore St. Peter 1 Ep. 4, 17. 18. gives a distinction and says: "But if it is first of all in us, what will be the end of those who do not believe in the gospel of God? And if the righteous is hardly preserved, where will the ungodly and the sinner appear?" But this difference is between the suffering of the pious and the wicked, that the pious and believers recognize their sin; therefore they also suffer all punishment with patience, and are subject to God's report without all contradiction; therefore they are also only punished physically and temporally here, and their torment and suffering has an end. But the unbelievers, because they do not recognize their sin and transgression, cannot accept God's punishment with patience, but strive against it, and want to have their life and works unpunished, yes, unpunished; therefore their punishment and suffering in body and soul is temporal and lasts forever. Therefore the Lord says here: "The prince of this world is

884 D. 12, 117-119. on the fourth Sunday after Easter. W. XI, 1193-1196. 885

already judged. As if he said: "Everything that the world and worldly people judge, praise and condemn is not valid; again, what God judges, the world cannot suffer nor bear, but rejects, repudiates and condemns.

(16) So there are three things held out to us in this gospel: Sin, righteousness, and finally the cross and persecution. From sin we are freed by faith: if we believe that Christ is for us, we are freed from sin.

Our sin has been enough and that his satisfaction is ours, that is then righteousness. When we are then rid of sin, and are now righteous and godly, then the world, the devil and the flesh will stand against us, contend and fight; then comes persecution and the cross. This is what we want to have said about this Gospel recently. May God give us His grace to learn it, and, if we need it, to know how to judge ourselves by it.

On the fourth Sunday after Easter.*)

Third Sermon.

I.

We have often heard this gospel's opinion elsewhere, but the fault is still that the words are not understood, that they have the opinion of things we know well; therefore we want to transfigure it a little, so that one can see how the same lies in the words, which almost all other gospels contain.

2. This is also a part of the beautiful sermon that the Lord Christ preached after the last supper, which he held with his disciples; and he especially wants to comfort his dear disciples about his departure, because he is now to die, and leave them alone behind him in danger and distress, the world's enmity, persecution and death for his sake; as he himself proclaimed to them with many words that they would be banished, and that those who killed them would boast that they had performed a service. This was very hard and terrible for them to hear, so that they were greatly grieved, both that they should lose the dear Lord and be left in such misery and distress. Therefore it was necessary to comfort them against this; as Christ, through these three chapters of his last sermon, had said.

*) This sermon is found in d. D. Red.

with all diligence and faithfulness. And the sum of it is: that against such lack of his parting he promises to send them the Holy Spirit, who shall comfort and strengthen both their hearts, and only then establish the kingdom of Christ and spread it into all the world; and tells them plainly how his kingdom shall be done, and wherein it shall stand, and what the Holy Spirit shall work through them in the world.

003 Therefore saith he first of all, I know and see, my beloved disciples, that ye are sore afraid and grieved because of that which I have said unto you, that I depart from you. But this you shall have for consolation: I tell you the truth, it is much better for you that I go away: my going away shall be abundantly and well pleasing unto you; for ye shall have the consolation of the Holy Ghost for it, and power for it, that he may work through you those things which at present I am not able to do among you. For I am required by this bodily mission to suffer and die, and so to make my way to the Father, and afterward to send the Holy Spirit, who will do much greater things through you than can now be done by me, and will give you a great and excellent ministry and work, so that my kingdom may be extended in the world.

886 8. 12, 119-121. on the fourth Sunday after Easter. W. XI, 1196-1199. 887

4. so he shows herewith for the first time what his kingdom shall be on earth, so that he takes away their old ingrained delusion of the outward worldly rule and reign over the Jewish people and all the world in this life; because against this he has said clearly enough and with many words that he wants to go away, leave the world and be seen no more 2c. But if he dies and leaves the world, he can never rule and reign outwardly and visibly like a king and emperor on earth. Item, even more clearly he indicates that he announces to them with so many words before and after this text, how it will be with them after his departure, namely, that they will be hated, persecuted, banished, and also killed by their own people; item, that they will mourn and weep, and be afraid in the world, which on the other hand will be merry and happy. None of these things rhyme with the fact that they should hope for such a worldly kingdom on earth; but they should wait for the very antitype. And yet they must know that he will have and maintain his kingdom in the world, for which he promises the Holy Spirit.

5 What kind of kingdom is it and how is it governed? This he shows in the words, as he says, "The Holy Ghost shall reign over the world." It is not to be a regiment conceived and ordered in a worldly way by human wisdom, strength and power, law and order; but a regiment of the Holy Spirit, or a spiritual kingdom, in which Christ rules invisibly, and not by outward, bodily power, but by the word alone, which the Holy Spirit is to preach, and thereby work in men's hearts. For "the Holy Spirit," he says, "shall convict the world"; that is, not with armor and weapons and worldly power conquer the world; but to conduct a verbal word or preaching ministry, which is called the Word of God, or of the Holy Spirit, sent by Christ. This shall go through the world and attack it, so that it will and shall be called the world punished, that is, not only some, one race or nation, or two; but both Jews and Gentiles, scholars, wise men, saints, who are set in their regiment in the most beautiful and praiseworthy.

(6) For "the world" is not called the lowly common multitude and rabble; but that which is best in the world, and most lovely, and that which is not to be punished in outward government; especially they that desire to be holy above all, as the Jews, who were called the people of God, and had the law of Moses, of whom Christ said above that they hated him and his own without a cause, as it is written in their law.

7. And so Christ hereby gives his apostles authority and power, yes, also command over all the world, that it should be subject to their preaching and the apostles should hear it; strengthens and comforts them for this, although such their ministry is despised before the world and will have no standing, because they are bad common people, yes, because of this they are hated, oppressed and suffer in the world; Where they run against the world with their sermon of punishment, that it may nevertheless have power, strength and emphasis, that they must hear it, and let it go and stand unchallenged and unwept, regardless of how it rages and storms against it with persecuting, banishing and killing, and all the power and strength, not only of the world, but of the whole infernal kingdom.

(8) Therefore, saith he, ye shall not be afraid nor grieved that I depart from you in the flesh. For by this I will give you much better things than you have had until now, because you are with me, and will accomplish much more glorious and greater things than can be done, namely: that the Holy Spirit will accomplish through you what belongs to my kingdom, much more glorious and stronger than you now think, so that you will not think and strive as you do now, how you will become lords on earth and bring great kingdoms among yourselves (which is all transitory things, in which God has no interest, and has always given more wicked boys neither to the pious); But he will put you in such rule that you will judge all men's consciences, and that which is highest in the world, that is, all its wisdom and holiness, shall be subject to you, that you may judge, punish and condemn it; so that no one may escape from sin, death and hell,

888 2. i2, 121-124. on the fourth Sunday after Easter. W. xi, iiss-1202. 889

nor go to heaven whoever does not hear your word and obey it.

(9) He will also give you such comfort and courage that you will not be terrified as you are now, nor will you fear to death because of the world's wrath, anger and raging against your preaching, but will confidently continue and punish, regardless of what both the world and the devil are able to do against it with persecution, murder and all the power of hell.

(10) This is the promise of the work which the Holy Spirit is to begin in the kingdom of Christ, which is the teaching ministry of the apostles; which is to be done in such a way that it must punish the world as it finds it (apart from Christ), no one excepted, great, small, learned, wise, holy, high and lowly class 2c. That is, in short, the world's wrath is brought upon itself, and strife is begun; for which one must be smitten on the mouth. For the world, which has the rule on earth, will not and cannot suffer such a thing, that one does not want to let its thing be right; therefore persecution must arise, and here one part must give way to the other, the weakest to the stronger. But since the apostle's office is to be nothing but a teaching office, it cannot proceed with worldly power and authority, and the world retains its outward kingdom and authority against the apostles. But again, the apostles' ministry of punishment against the world, because it is the ministry and work of the Holy Spirit, is not to be restrained, but to overcome and penetrate all things; as Christ promised them, "I will give you a mouth and wisdom, which all your adversaries shall not withstand.

(11) It is true that the Holy Spirit also punished the world before by preaching from the beginning of the same (as Christ reigns always; and the same Christ is yesterday, today and forever, Heb. 13:8) through the holy fathers, Adam, Noah, Abraham, Moses, Eliam, Elisam, John the Baptist, and yet such punishment is received by divine power. But now it is to begin in earnest, and Christ will inflict a public punishment, which shall not only go on in the Jewish people, but over all the world until the last day, and shall be much more powerful and pervasive, so that thereby the hearts will be struck and destroyed.

as Apost. 2, 37. It is said of the first sermon of St. Peter on the day of Pentecost, that the apostle's sermon went through their hearts, and thus they were enlightened and converted from their blindness. Or, if they do not want to accept such a sermon, it should have the effect that they are condemned by it, repelled, fall and plunge into eternal ruin; and thus be a power to life and salvation for the believers, but a sermon and power to death for the others, as St. Paul says in 2 Cor. 2:16.

(12) What then shall the Holy Ghost rebuke, or teach? He also says this clearly with the words he speaks:

And when he comes, he will punish the world for sin, and for righteousness, and for judgment.

(13) That is to say, much taken in one mouthful, and enough loaded upon them: that the poor beggars, the apostles, should thus take hold of the world, and censure all that it makes and does, that they must of course have a great back and strong ambush. For he shows herewith that such punishments are not to be a joke, nor about frivolous, small things, nor about the dominion, land and people, money and goods; but about the highest, by which the world's government consists, which is called the glory of wisdom, righteousness, and its judgment or punishment, especially in the high things that concern God's service and what is to be valid before God.

(14) For what is of the earthly government over house and court, money and goods, is not the business of the Holy Spirit and of Christ; he lets their wisdom, law and order go and remain as they are, for there the world is commanded to rule and to judge what is to be praised or punished. So he does not punish the offices and different states of the world, which are God's creatures and order; but therefore he punishes the world, that is, the people who rule in their regiment in the most praiseworthy way, so that they also want to intervene in God's affairs and regiment with their reason and wisdom, and subject themselves to make and judge how one should serve God, and consider what they pretend to be,

890 L. 12, 124-126. on the fourth Sunday after Easter. W. xi, 1202-1205. 891

that must also be right with God and put up with it.

(15) Against this goes the Holy Spirit's chastisement: it leads to, not piecemeal over some works or doings, but destroys and condemns everything that reason and worldly wisdom undertake. In sum, he punishes and reproves them in and for this very thing, because they do not want to be punished, but rather praised and glorified as those who teach and do well and rightly; he makes them even sinners and disgraces them with all their glory, and blames them publicly, because they know nothing at all about these things, nor are they able to teach how one should recognize sin and get rid of it, help to righteousness and punish injustice. What more good can there be, since all these things are struck down with a full mouth as with a thunderclap? Now he interprets all three of these pieces himself, what each of them means and how one should preach them, and says to the first:

For the sin of not believing in me.

(16) That the world understands none of the three things which Christ saith here, it must confess itself: for who hath ever heard such things before, of all the wise men and learned men of the earth, or of what reason is it brought forth, and in what books is it written, that sin is not believing in this Jesus of Nazareth? Is not that called sin by Moses himself, and by all the world, which is contrary to the law, whether it be in deed or in action, in word or in deed, or even in thought? Now the child is named, and the article is determined and set by the Holy Spirit; that this is the sin of the world, that it believeth not on Christ. Not that there is no sin against the law apart from this, but that this is the real capital sin, which condemns the whole world, even though it could not otherwise be accused of any sin.

(17) This is how this sermon is to be preached, to bring people to right knowledge and salvation. And this is to be the first thing, that it makes all men, learned, high and wise, sinners; and therefore sinners, because they believe not in Christ. So that they may be thrown under God's wrath and be sentenced to damnation and eternal death.

(for this means to punish for sin) even over those who are blameless before the world, even those who earnestly strive to live according to the Law and the Ten Commandments; as Paul was before his conversion and the first Nicodemus, and many others like them among the Jews, to whom St. Paul also bears witness that they have a zeal to serve God and have stood after righteousness and yet have not attained righteousness. Paul also gives testimony that they have the zeal to serve God, and stood according to righteousness, and yet did not attain righteousness, Rom. 9, 31. And thus, what one lives and does without and apart from faith in Christ is summarized in this word "sin".

This is where you speak: How is this done? Is it sinful to live obediently, honorably and chastely according to the Ten Commandments, not to kill, not to commit adultery, not to steal, not to lie and deceive? Answer: Traun no. But this is not enough, and the Ten Commandments are not yet kept, even though one does not outwardly violate them with works; for God's commandment does not only demand outward conduct and appearance, but reaches into the heart and demands perfect obedience of it; therefore it also judges man not only according to outward conduct and deeds, but according to the depth of his heart. But this the world does not understand and does not respect. For it knows no more than of public outward sins, murder, adultery, theft, and what the lawyers call sin and punish: but the right knots and the roots of them, as contempt of God, inherent impurity of the heart, disobedience to God's will 2c., it knows and sees not; which yet are and remain in all men who are not sanctified by Christ. For every man finds this in himself, if he will confess it, however pious he is (as the true saints also earnestly complain about it), although he would gladly keep God's law, that his flesh and blood, that is, the whole nature with heart and all members strives against it; as St. Paul Rom. 7:23 says: "I find another law in my members, which is contrary to the law of the mind, and takes me captive in the law of sins" 2c. Much more does this happen in those who are without grace and the Holy Spirit, who alone are without grace and the Holy Spirit.

892 L. i2, 126-iW. On the fourth Sunday after Easter. W. xi, 1205-1207. 893

For fear of punishment, or of fame and vain honor, they live blamelessly by heart, and yet would rather do the contrary if they did not fear hell or punishment and disgrace; and the heart always remains hostile to the law and strives against it with inward disobedience.

19. Since it is therefore the case that no man can fulfill God's commandment, nor be without sin before God, and thus all men are condemned to God's wrath and to eternal damnation by the law; God has found a solution to this evil and decided to send His Son into the world, so that He would become a sacrifice for us, and with His bloodshed and death would do enough for our sins, and take away God's wrath (which no other creature could atone for) from us and bring forgiveness of sins, and also give us the Holy Spirit, so that we may attain and receive this, and begin to become new people, and thus come out of sin and death to righteousness and eternal life.

20 He has now done this and commanded it to be preached through the gospel, and, as we heard in the Easter sermons, demands repentance from all people, that is, true knowledge of their sins and serious fear of God's wrath, and faith that God will forgive their sins in such repentance for the sake of His Son. Whoever then believes such preaching has forgiveness of sins through the same faith and is in God's grace; and even if he does not do enough according to the law, the remaining sin is not imputed to him, but is also under forgiveness. And with such faith he is also given the Holy Spirit, that he may gain love and desire to do good, and resist sin 2c. He is therefore no more condemned by the law than a sinner, even though he does not fulfill the law, but is accepted and kept before God through grace and forgiveness, as if he had no sin.

21 But again, he who does not have faith cannot be freed from sin, nor escape God's wrath. For he has no forgiveness, and remains under condemnation, even though he may go to the highest.

He does not accept Christ, who brings forgiveness and gives the believer its fulfillment and strength to begin to keep the law from the heart.

(22) Therefore, where they will not accept this preaching, sin and condemnation must remain; indeed, such unbelief then becomes the true capital sin. For if there were faith in Christ, all sins would be forgiven; but now they do not want to accept this Savior by faith, so they are condemned in their sins. And it does not help them that they do many works of the law and outward services, and judge according to reason: as they have sinned by works, so they want to be forgiven by works, or to put away sin and earn God's grace. For in doing so they do nothing else, neither do they presume to expiate sin with sins, even to atone for great sins with small ones, nor do they ever so great ones, that they may put away the others. For besides that they go in disobedience and sins against God's commandment; and are in such blindness that they neither see nor regard such things, but without repentance and fear of God's wrath still have the presumption and hope that they will please God by their own works and merit: They go beyond all this, and not only despise but also persecute this preaching of Christ, which exhorts to repentance and faith; which alone would be enough, if they had no other sin and fulfilled the whole law, to bring eternal wrath and condemnation upon themselves.

(23) Therefore the Holy Spirit justly punishes as sinners and reprobates all those who do not have faith in Christ. For where there is none, there must follow other sins with heaps, that one despises and hates God, and so is full of disobedience against the whole first table. For he who does not recognize God in Christ cannot think of anything good for Him, nor call upon Him from the heart, nor honor His word; but clings to the devil's lies, persecutes and blasphemes the true doctrine, and continues in hardening and defiance, so that he also reviles the Holy Spirit;

894 D. 12, 128-i3o. on the fourth Sunday after Ostew. W. xi, 1207-1210. 895

Then he is also disobedient to the other commandments in his state and life, so that he does not do to anyone what he is supposed to do, has no true heartfelt love, kindness, gentleness, patience, desire for chastity and righteousness, faithfulness and truth in his heart, but only does what is contrary, without having to fear shame or punishment.

(24) Behold, the dragon's tail of the devil with all hell must follow unbelief. Cause: He who does not believe in Christ has already turned away and completely separated himself from God; therefore he cannot have the Holy Spirit, create a good thought, nor have a real hearty desire to live according to God's will, although he already presents himself and acts differently by heart as a hypocrite, so that he will not be scolded or punished; like a wicked, naughty household servant, who is an enemy to his master, and only because he has to do what he does not like to do, and where he gets room, he does no good. These are the noble, beautiful fruits that all follow from this fountain and trunk, if one does not want to accept and hear Christ as the Savior, given to us by God to take away our sin and to remove God's wrath from us.

25. Therefore you see painted here what the world is, namely, nothing else but a large group of such evil, stiff-necked people who do not want to believe in Christ, despise God's word, and praise and accept the devil's seduction, defiantly running against all God's commandments; take all God's goods and benefits in exchange for paying Him with such ingratitude and blasphemy; and yet do not want to be punished or scolded in all this, but to be called praiseworthy, pious, holy people; as the Jews, who crucified Christ and persecuted His apostles, wanted to have the glory.that they were doing great service to God. For this reason, the Holy Spirit must also oppose this with the world, and always practice and carry out his ministry of punishment through his divine power and might until the last day.

26 For he did not begin to punish in such a way that he would stop and let his mouth be stopped; but he must continue to punish in the devil's kingdom, as there is no good in it, and everything is under God's control.

For all flesh and blood must be punished, either to salvation or to damnation, and the judgment which Christ commands all creatures to preach, "He that believeth shall be damned. For all flesh and blood must be punished, either to salvation or to damnation, and the sentence must stand, which Christ commands to be preached to all creatures: "He that believeth shall be saved, but he that believeth not shall be damned" 2c. That is enough of the first part of the preaching of the Holy Spirit, now follows the other:

For the righteousness that I go to the Father, and ye see me not henceforth.

(27) Not only is the world punished for having sin, but also for not knowing how to become righteous and what righteousness or godliness is. But he does not speak here of the righteousness of which the philosophers and lawyers speak, which is called world law or imperial law, and does what reason teaches; but of such righteousness as is valid before God, or which he considers to be righteousness. Now what is this justice, or what does it consist of? This is it, says he, "that I go to the Father, and ye see me not henceforth." This is called un-German and ridiculous enough in the eyes of the world. And as the first is strange and obscure, that this is the sin of the world, that it believes not on him: so this is much more strange and incomprehensible, that this alone is righteousness, that he goeth to the Father, and is not seen.

What shall all the world say to this, who strives for righteousness and wants to be pious before God, Jewish, Turkish or Papal saints, who take offense at this as at an annoying, even foolish doctrine, as if all the good works, devotion, good opinion, beautiful obedience, seriousness and strict life of many people should be nothing at all before God? And what is it that he sets the definition so strangely and inconsistently, that one should be pious before God, that he goes to the Father and yet one does not see him? How does it sum up

896 D. 12, i3"-i32. On the fourth Sunday after Easter. W. xi, 1210-1213. 897

men, be just of it, which one can neither see nor feel after all?

29 Then you hear that he concludes strongly and powerfully that this alone is the righteousness he calls righteousness, and that the world is hereby punished because it does not have it. As if he wanted to say, "What is it that you spend so much time talking about good works, holy living, and what you think makes one righteous? If you do not have this, that I am going to the Father, it is nothing in the sight of God; if you strive to death and think and study, and live and strive with all your might for righteousness, you will neither think of it nor attain it; There must be another righteousness than that which you understand and intend, that one should take the law before him and be obedient to it and live according to it; it must come far and high above all this, since there is no law, nor commandment, nor human work and life, but only that which I do, namely, "that I go to the Father" 2c.

(30) Now how does this work? Answer: In the previous passage we heard that all men are punished for sin; from this it follows, as has been explained, that no one fulfills the law or the Ten Commandments. For if anyone fulfills them, he would certainly not be punished as a sinner, and through such obedience or fulfillment of the law would also be called and be righteous, as St. Paul says Gal. 3:21, 22: "If a law were given which could make alive, then righteousness would truly come from the law; but the Scriptures have decreed it all under sin" 2c. Since therefore no man can fulfill the law, neither have we righteousness from the law of and in ourselves, that we may stand before God against His wrath and judgment; but if we are to come before God, we must have another strange righteousness, which God looks upon and is pleased with 2c.

31 For the punishment for sin passes over all human life and being on earth, so that even the saints and Christians still have to let such punishment pass over their best life and work, and confess that they have sin, if ever still unjust and damnable.

if it were to be judged according to God's commandment and before His judgment seat; just as the prophet David, who was nevertheless holy and full of good works, prays and says Psalm 143:2: "Lord, do not enter into judgment with Your servant, for before You no living person is righteous"; and St. Paul 1 Cor. 4:4: "I am aware of nothing, but for that reason I am not righteous." But that they are not condemned like the others, in this alone makes the difference, that they accept such punishment, confess and lament that they have sin, and believe in Christ and seek forgiveness of sins through him; and thus have the alien righteousness, which is entirely the Lord Christ's own work, power and merit; which he calls "going to the Father."

For this word, "that I go to the Father," comprehends the whole work of our redemption and salvation, for which the Son of God was sent from heaven, and which He has done for us and is still doing to the end, namely, His suffering, death, and resurrection, and the whole kingdom in the church. For this going to the Father means nothing else than: that he gives himself as a sacrifice by shedding his blood and dying to pay for sin, and then by his resurrection overcomes and brings sin, death and hell under his power, and sits down alive at the right hand of the Father, reigning invisibly over all things in heaven and on earth, and gathering and spreading his Christianity through the preaching of the gospel; representing and pleading with the Father, as an eternal mediator and high priest, those who believe, because of their remaining weakness and sin; and giving power and strength of the Holy Spirit to overcome sin, the devil and death.

Behold, this is and is the righteousness of Christians before God, that Christ goes to the Father, that is, suffers for us, rises from the dead, and so reconciles us to the Father, that we may have forgiveness of sins and grace for His sake; that it is not at all of our work or merit, but of His going alone, which He does for our sake. That is, an alien righteousness, because of which we have done nothing, nor merited anything, nor can merit anything, forgave us.

898 D. i2, 132-134. on the fourth Sunday after Easter. W. xi, 1213-1215. 899

and given for our own, that it may be our righteousness, that we may please God and be His dear children and heirs.

34 But that such a righteousness as is given may be in us, and that we may take comfort in it as our treasure and chief possession, it is by faith alone; for it must ever be received and accepted by us. Now it cannot be grasped in any other way, neither with the heart, which holds to the course of Christ, and firmly believes that for the sake of it he has forgiveness and redemption from sin and death. For it is not an outward thing, which may be accomplished by human works, ordinances, or exercises; but a high, hidden treasure, which cannot be seen with the eyes, nor comprehended with our senses; as he himself saith, "that ye should not see me henceforth"; but must be believed alone.

(35) Therefore, what all the world seeks, disputes, and asks without end, how one may become pious before God, is herewith at once abolished and cut off, since everyone says something special: this one teaches this, that one does that; and yet no one has ever come to this, even though they have heard, learned, and practiced all the teaching of the law and good works. That one should also ask this Master Christ and be glad to hear what he says about it; as everyone would wish where this preaching was not present, and would gladly run after it to the end of the world. For of course everyone hopes that he will also say something about it that should be done, and much higher and better than all others have taught.

(36) But what saith he? Not a word about what we do and how we live; instead, he says, "All this is not yet righteousness in the sight of God. But if you want to be righteous and just before God, you must have another thing, namely, that neither you nor all men are and can be, but that "I go to the Father. So that it is said, "No one is righteous in the sight of God, except by this and for this reason, that I die and rise again. The process is and is alone, that God accepts a person with grace and considers him righteous, if he clings to Christ with faith.

37 Therefore these words are to be noted with diligence, as Christ is such an even man with speeches against all men, especially the wise and the saints, understanding and thought, who all with one another, when one is to speak of what is called to be pious or righteous, know nothing else to say but of that which they call justitiam formalem, that is, such virtue as is in ourselves, or which we ourselves do, or which is called our wakefulness and obedience.

Thou sayest again, What then is the doctrine of good works? Is it nothing, or is it not a beautiful and praiseworthy thing for a man to keep the Ten Commandments, to be obedient, chaste, honorable, truthful? 2c. Answer: Yes, all these things ought to be done, and are good doctrine and life, but let them remain in their proper place, and keep the twofold doctrine of how to be godly and righteous before God, and how and whereunto to do good works. For although the doctrine of good works is necessary to practice: But it must be diligently taught beforehand (so that the doctrine of the Gospel and of faith may remain pure and unadulterated), that all our works, however good and holy they may be, are not the treasure and merit by which we become pleasing and acceptable to God, and obtain eternal life; but that Christ alone goes to the Father, and by the way obtains for us such things, and gives and communicates to us his righteousness, innocence, and merit; and so begins such a kingdom in us, that we who believe in him, being by his power and Spirit full of sins and death also redeemed, shall live with him eternally 2c. That it is not such a righteousness, which alone remains here on earth, and afterwards ceases; but a new righteousness, which abides eternally in that life with God, as Christ lives and reigns eternally above.

39 Therefore I have often said that in order to speak and judge of these things correctly, one must diligently distinguish between a pious man (as the philosophers call him, bonum virum) and a Christian. We also praise being a pious man, and nothing is more praiseworthy than that.

900 2. 12, 134-137. on the fourth Sunday after Easter. W. xi, 1218-1218. 901

The Lord's gift is the earth, as well as the sun and the moon, the grain and the wine, and all creatures; but not to be mixed and brewed together, but to let a pious man have his praise before the world, saying, "A pious man may be an excellent, honorable man on earth, but he is not yet a Christian; for he may also be a Turk or a heathen, as some were highly famous in the past. As it cannot be otherwise, among so many wicked men a pious one must ever be found. But however pious he may be, he is and remains still Adam's child, that is, an earthly man under sin and death.

40 But if you ask about a Christian, you must go much higher, for this is a different man: he is not called Adam's child and has no father and mother on earth, but is a child of God, an heir and squire in the kingdom of heaven. But a Christian is called by this, that he hangs with his heart on this Saviour, who has gone up to the Father, and believes that for his sake and through him he has God's grace and eternal salvation and life. This is not won, grasped, attained, or learned by our life, virtue, and work, of which we are called pious people on earth; nor by righteousness according to the law and the Ten Commandments; which, as has been said, is also necessary, is also found in every Christian, but does not by any means attain to this principal thing and righteousness, of which Christ here says and is called righteousness.

For even if a man has practiced such things long and much throughout his life, and has done everything he is capable of doing, he cannot come to the point where he can be certain that such things please God and are truly gracious to him, and thus the heart always remains uncertain and in doubt in all such life. How all this must be witnessed by experienced consciences, and the monks themselves bear witness with their books, in which they publicly taught that one should doubt; for no man can know whether he is in grace, and it would be great presumption for one to boast of such about himself 2c.

(42) From this it must follow that because man stands in such doubt, he cannot have a right heart toward God, nor turn to Him from the heart and call upon Him; but is timid and flees from God, and must at last fall into God's hatred and despair; for when it comes to the right battle, when he is to stand in judgment, he feels and sees that with his life and works he cannot stand before God's wrath, but sinks with all of it into the abyss.

(43) Now if we are to stand against despair in such afflictions and overcome, we must have another reason than our righteousness or the righteousness of the law, namely, this eternal righteousness of Christ, which is in the place at the right hand of the Father, where the devil cannot overthrow it, and God's judgment cannot complain against it. The devil can overthrow me, if he wants, with all my life and works, with the reproach of God's judgment and wrath, and blow it all away like the wind blows away a feather; but if I turn him away from me and my works to the right hand of the Father, where my Lord Christ sits, who gives me his righteousness, for which reason he went to the Father, he will have to leave him unchallenged, yes, unchallenged.

(44) Therefore Christ, as a faithful and pious Savior, draws all these things to himself from us and from all men, and establishes and builds up our righteousness only on his going to the Father, that we may know where we are to abide safely against all the assaults and storms of the devil and his gates of hell. For if it should stand with ourselves or on our worthiness, that we have atoned purely enough and have done enough good works; then our heart would never have rest and could not stand at last.

45 From this it can be seen what a shameful, cursed doctrine the monks and the whole papacy have been up to now, so that they have deceived the world: that they not only do not teach a word about Christ and faith, but also impudently pretend that their monasticism is a much higher, nobler, more perfect state than that of the common Christians; which should be an abomination to all Christians.

902 8.i2,i37-i3s. On the fourth Sunday after Easter. W. xi, 1218-1221. 903

hear. For let all men's lives and piety, virgins' chastity, or hermits' discipline and mortification, great, excellent, pious lords and rulers' praiseworthy deeds and virtue, and whatever pious people may be called, be set apart wherever and however high they will; yet it can never be considered equal to a Christian, that is, one who has this Lord seated at the right hand of God and his righteousness. We will gladly let this remain in its dignity and praise it as a precious gift, but a Christian should be exalted as a Lord far and high above all, as the one who has this eternal good and inheritance in the kingdom of heaven at the right hand of God, with Christ, his brother.

(46) He who understands and discerns these things is able to teach and judge rightly of all life, and to be right in all things, and to guard against all error; for he judges and measures all things according to this rule and standard, which Christ teaches here, that the righteousness of Christians is not such a righteousness as is grown in us, like the other righteousness which is called the law, or human righteousness, but is altogether heavenly and divine apart from and above us.

(47) Therefore, if someone comes and wants to turn your nose up at you and make great noise and miracles before your eyes of great, special holiness, instructing you to live up to this and that great holy example, rather than to please God or to become a Christian by it, you can say against it, "Dear, I will let it all be good, and I will also gladly be pious and do according to God's commandment, guarding myself from sins.But this you shall not teach me, that by this I should become a Christian, or attain something more and higher; as those also did not become Christians by fasting, doing, and suffering so much. For that would be too close to my dear Lord Christ, that he should have done his work in vain, and that the work of men should be likened to it; but from this I will be called a Christian, as he taught me, and as all the saints have to do, if they want to stand before God, that I may cling to this Savior, and, as St. Paul says in Phil. 3:9, be found to have, not my righteousness, according to God.

but his, which is acquired for me in this course, by which he overcame my sin and death, and by the preaching of the gospel proclaims and gives it to me. If you have this, then go ahead and do good works as much as you can, but according to God's commandment; for without this and before this you will not be able to do anything good, because you are still in unbelief and neither have nor know Christ, and therefore with everything you do you are under sin; as we heard in the first part.

(48) Behold, that is, in Christ's way, and in his words, spoken of the righteousness which he holds to be righteousness. That is, not an outward human being on earth, but an incomprehensible and invisible one in this life; and not found on earth in us men, nor obtained through men, but a new heavenly righteousness, which he alone made and established by his death and resurrection, and which we must now grasp by faith (because we do not see it), and directed to be an eternal infinite life and being, since he reigns in a new heavenly being.

(49) For it does not do with this life, because it is all corrupted by sin and death and finally comes to nothing. Therefore the Son of God has established such a kingdom from heaven, which does not have to do with external, worldly things and government, as the Jews and apostles thought of his kingdom, nor with this poor, beggarly righteousness of this life; but to make a new, eternal righteousness, by which the whole nature is changed and renewed, since there is no longer sin or death, but a perfectly divine work and life. This is the work which he began by this going to the Father, and which he has already fully accomplished in his person, and which kingdom in this life, by the preaching of the gospel and the working of the Holy Spirit in the hearts of believers, he is always carrying on until the last day; but in that life it will be completely and perfectly lived and found in us.

50 This is what he is saying here, that I am going to the Father and you will not see me hereafter. I am not talking about this temporal life and

90412 , 139-141. on the fourth Sunday after Easter. W. xi, 1221-1223. 905

There can be no perfect righteousness and life in this corrupt nature without sin and death; therefore there can be no perfect righteousness and life. Neither shall my kingdom stand in such a perishable being; but it must become another thing, and come to pass, that ye shall see me no more, since I reign eternally apart from this bodily, visible being, and bring you also thither, where there is a new perfect righteousness and eternal life; which I now begin in Christendom by the preaching and work of the Holy Ghost.

To the judgment that the prince of this world is judged.

(51) In the two previous pieces he spoke of the doctrine and summarized the whole sum of the Gospel: first, that everything is sin and under the wrath of God that is human nature, ability, action and life, because they do not believe in Christ. Second, that we may be justified, that is, redeemed from sins and death, pleasing God and having eternal life only by going to the Father. This is followed by the third, both of them, how the world shows itself against such preaching and how the Holy Spirit will also continue to penetrate through his preaching.

52 He says, "He will continue to punish the world for judgment. This is something strange and obscure to our ears, which are not accustomed to the Hebrew language, in the word "judgment," which means no other than (as we also speak of it) when one acts and judges between two different contending parties, which is right or wrong; and at the same time grasps the two parts, which must always be in the court business, mercy and wrath, or help and punishment: one, that the innocent be acquitted and justly helped; the other, that the guilty be condemned and punished. But it is almost most commonly used for the other part of the judgment or sentence, namely, for condemnation and the consequence or execution of it.

(53) So Christ also speaks of this here, and wants to indicate that when the Holy Spirit drives the two pieces of his preaching in the world and punishes for sin and evil, then he will be able to do so.

The world will not accept righteousness, nor will it want to be punished in that it is in sin and without righteousness, nor will it allow itself to be moved that the righteousness of Christ is offered to it, but will set itself against such teaching and punishments of the Holy Spirit, and condemn and persecute it, and pretend that it is doing right and is guilty of not suffering such things, that its wisdom and righteousness, which it considers to be God's gifts and God's service, should be destroyed, but that this should be resisted by force. That against this the Holy Spirit must again continue to punish for such judgment, and again also execute the judgment of punishment and tell her that she is condemned with her judgment together with her prince and head, the devil.

(54) Then the quarrels arise and continue, and one judgment runs against another. For the world also sets its judgment and wisdom against this, and not only despises this doctrine, because it does not come from its wisdom, nor from great and excellent men before the world, but is preached by poor and lowly men; on the other hand it opens its mouth and says, "What is it but that some beggars who have gone astray set themselves up against the proper authority, and want to reject and refute everything that was previously held by everyone, even set by God Himself? condemns, banishes and curses both the doctrine and the preachers; continues to shut their mouths with the threats of their power, and takes up the sword, wants to have their error and idolatry unchallenged and unpunished, yes, to maintain and defend wisdom and holiness against God and Christ, and to have the preaching of the gospel eradicated and eradicated.

55. But Christ says that the Holy Spirit will keep the supreme judgment and will go through with his punishment of this judgment of the world until the last day. But here the Christians get caught between door and hinge and go to the cross and persecution. For since the kingdom of Christ, as we have heard, is not of the world, but spiritual and now invisible on earth, the power and authority of the world, which it has on earth, goes against Christianity with its condemnation and persecution,

906 L. 12, 141-143. on the fourth Sunday after Easter. W. xi, 1223-1226. 907

Torture, plagues, killing and murder by sword, fire, water, and whatever it is able to do; in addition, it is also hounded and strengthened by the devil's bitter, fierce anger and hatred against Christ, who desires and strives to wipe out and exterminate Christianity altogether, so that it seems before the world and the eyes of Christians, because such persecution, cruelty and murder is practiced against Christians who confess and lead this preaching of the Holy Spirit, as if the church would have to go to the ground altogether.

56. So Christ gives with this piece first of all the prophecy how this preaching will be received by the world and what will happen to the apostles because of it, namely, that the world will not only despise them because they come along without a public authority and command, and bring a new doctrine against the orderly regiment, priesthood and teaching office, ordered by God, and in addition punish and reprove everything of theirs, as if it should not be valid before God; But because they want to continue and not stop preaching, they will also proceed and let the judgment go against them and also obey it, as against such people who are not sent by God, nor preach God's word, but must be messengers of the devil, and are recognized as blasphemers, disobedient and rebellious against God's law, God's people and God's service, and declared guilty of death, who should not be allowed to live. Paulum cry Apost. 22, 22.: It is not right to let such people live; and give Cap. 21, 28. the reason: "This man does not cease to speak against the people, against the law, against the temple and the holy city" 2c.

Secondly, Christ gives this consolation against such anguish of judgment and persecution of the world, that they should nevertheless know that he will keep his preaching and preserve his church against the world and the devil's wrath and raging by his divine power and strength; that the devil with his kingdom will have to give way to him, as overcome by him, and will not have to bring about against his church what he would like to do according to his fierce, raging wrath and hatred. Therefore, although the Christians must be above this sermon

Nevertheless this word shall remain unconquered, and at last prevail and keep its place, and make their unjust judgment against the gospel manifest before all the world, so that at last they will have to be ashamed of themselves, and confess over themselves with the deed that they have condemned and persecuted the gospel unreasonably and unjustly; just as even in his suffering Christ's judges, yes, even his persecutor himself, had to bear witness to his innocence. The reason, he says, is this: that this King Christ, by going to the Father, has already overcome both the world and the devil, and now proclaims that he is the Lord over all, and has power and authority to condemn and punish with eternal hell fire everything that opposes him, together with the devil and his angels.

(58) This is what he says, that this punishment should continue on the world that persecutes the gospel, and finally prevail against it, so that he may overrule its judgment and condemnation, and condemn and disgrace it again; and not only the world, but its god, the devil himself, if the world drives against Christ. For he is, he says, already judged himself, and the sentence of condemnation is already pronounced upon him, and nothing is lacking in it but the execution of it, that the punishment may also be executed upon him in the eternal hellish fire; just as a thief or murderer is condemned by his judge, since the wrath and judgment of blood has already passed over and been pronounced upon death, that he may only be brought and receive his justice.

(59) So this judgment also proceeds from the power and authority of the Lord Christ, seated at the right hand of the Father, and such a judgment is publicly proclaimed by the ministry, that the ruler of the world, and what adheres to him, is already finally in condemnation and shall not be able to do anything against Christ; but must let him remain the Lord, to whom he must eternally lie under his feet and have his head trampled. And let this be preached in all the world, that whosoever will not believe in this Lord shall be damned with the devil also, as highly, mightily, taught,

908 L. 12, 143-145. on the fourth Sunday after Easter, W. xi, 1226-1229. 909

He is holy, regardless of how he may condemn or suppress and eradicate this doctrine, he is called Roman and Turkish emperor, king, and lord over all.

(60) Though now the world passeth away, and despiseth, and maketh a mockery of, the sentence which is already pronounced against the devil and all his members, because it seeth it not to pass before the eyes; even as it despiseth the first and other parts of this sermon: yet Christ also continueeth, and is confidently despised; and yet sheweth the devil and the world that he is the Lord, which is able to break the devil's wrath and rage, and to control him, and to overthrow his enemies, as the 110th Psalm v. 1 saith of him, till he make them all his footstool. Psalm v. 1 says of him: until he makes them all his footstool. For the axe has already been laid to the tree, and chains and cords have already been cast, as St. Peter 2 Ep. 2, 4 says, so that the devil is bound to eternal darkness in the hellish fire. Let no one believe this, except the Christians who believe the word of their Lord to be true, and know his power and kingdom, and take comfort in the King and Lord; and let the others have nothing else to reward them, but what they seek with their Lord the devil, that they may be sunk into eternal darkness in the abyss of hell, overthrown and destroyed by their raging against the Christians. This is the first part of this gospel of the kingdom of Christ and the preaching of the Holy Spirit in the world. Now follows

The other part.

I still have much to tell you, but you cannot bear it now. But when the Comforter, the Holy Spirit, comes, he will guide you into all truth 2c.

This piece also belongs to the promise of the Holy Spirit and his ministry in Christianity. But herewith he breaks off what he has begun to say about the doctrine, and in the summary he has summarized in few words what the Holy Spirit is to preach; and he instructs them that the Holy Spirit himself will now come, who will teach them these things, so that they will understand them well and experience them in the work. For it is not now the

Time, he will say, to speak much of the teaching, since he is to give them the last and comfort them about his departure. Even if he wanted to talk about it a lot and for a long time, they are not yet so skilled that they can grasp it and understand how it will be in his future kingdom. For they are still so deeply drowned in the thoughts and hopes of the outward, physical kingdom and worldly glory, that they cannot put their minds to it, and what he says to them about his spiritual kingdom and ministry, which he will lead through the Holy Spirit, does not enter their hearts at all. For they cannot think otherwise than this: If he is to become a king, then he himself must be there, and either bring the world to himself with his preaching and miracles, so that it willingly gives itself to obedience to him and accepts him for its Lord; or, if they do not want to with kindness, force them under him by outward force and punishment. But if this should happen (as he now said), that he should depart from them and be seen no more, that is, die, it is no longer to be hoped that he should become a king and accomplish such a great thing; are therefore and remain until after his resurrection quite distraught because of it, that they do not understand at all what he has said to them before, without feeling the beginning of the lamentation, mourning and persecution of the world, which he proclaims to them here.

62 This is when he says: "I have much to say to you, but you cannot bear it now" 2c. It is still far too difficult for you to grasp what has been said and still needs to be said, for it is all too contrary to your thoughts and hopes. For if you understand it, you should receive comfort and a glad heart; as he also said before, "If you loved me, you would rejoice that I said, 'I am going to the Father: I go to the Father" 2c. But now these things, which I tell you for comfort about my transfiguration, ascension, and the glorious kingdom, which I will begin through you, only make you frightened and grieved 2c. Of course, this means rightly: "You cannot bear it now"; therefore I must also save it until the time comes that such things, which I now say before, come to pass, and the Holy Spirit comes; who must

910 2. 12, 145-147. on the fourth Sunday after Easter. W. xi, 1229-1231. 911

teach it yourself and lead and guide you out of your present erroneous thoughts and lack of understanding into truth and right knowledge.

For this, says he, shall then be his office, that he should glorify me, that is, give the revelation and testimony of me, that I, exalted from suffering and death to glory and seated at the right hand of the Father, am a reigning Lord over all, and proclaim this to all the world, that this was the Father's counsel; wherefore also the Holy Spirit is sent, that these things may be known by all the world, and so be brought to my kingdom. 2c. Now when this happens, that I am taken from you and the Holy Spirit comes, then it will teach itself much differently than you now think and understand, and thus find in your own experience everything that I have now said to you and, to further transfigure and elaborate it, would have much more to say 2c. Just on this opinion he also afterwards concludes this chapter, as we will hear in the following Sunday's Gospel, and says: "These things I have spoken by proverbs," that is, what I have hitherto told you of my suffering, resurrection, and your suffering, and how in the same you are to ask the Father in my name, these are now vain strange, dark, hidden speeches to you, which you do not hear; but the time will come when I shall no longer speak to you by proverbs, but shall speak freely of my Father, namely, when I shall have ascended into heaven, and shall send the Holy Spirit to you. Then you will know how I tell you, which are now mere proverbs to you. This is the right simple-minded opinion of this text: "I still have many things to tell you."

(64) But these words have hitherto, and still, been used by our papists, and have been twisted and interpreted, to strengthen their pretensions, and to lay the foundation of their pretense and slobbering: One must believe and keep much more than what the Gospel and the Scriptures teach, namely, what the Conciliarity and the Fathers have said and ordained. For Christ promised here that the Holy Spirit would tell them much more than he had said, "and teach them all truth.

2c. Just as if the apostles had understood very well what Christ says to them here; which contradiction they themselves testify by the work of their unbelief about his suffering and resurrection: or as if such things were so easy to understand that one does not need the Holy Spirit for it; although up to this day no pope understands anything about it, as I have well learned. For I have also learned their art; so they still show enough with their book-writing that they understand nothing of this. Therefore, one must answer such fools that one puts down their lie.

First, you hear here that he says, "I have yet many things to say unto you." Who are these "you" or to whom is he speaking? Undoubtedly to the apostles, to whom he also says, "You cannot bear it now"; item: "The Holy Spirit will guide you into all truth." Therefore, if Christ did not lie, this word must have been fulfilled at the time when the Holy Spirit came, who must have accomplished in them and through them all that the Lord says here, and guided them into all truth. How can it be inferred from this that Christ did not tell the apostles everything, nor did the Holy Spirit, but left behind much that the Concilia were to teach and conclude? Since, according to their pretensions, the contradiction should follow from this, that the Holy Spirit told the apostles everything; and Christ urges that he will transfigure everything to the apostles, and bring into the world through them what they learned from the Holy Spirit. How does it rhyme, then, that they are suggesting that it is only after the apostles, at the end of the world, that it will be said, taught, decided and ordered what is to be known, believed and done in Christendom?

(66) If that must be taken for truth (as revealed anew by the Holy Spirit) which the Conciliar Church taught or established after the apostles, then the apostles themselves did not come into the truth, much less those to whom they preached. And if the church together with them were finely deceived by Christ, since he promised them that the Holy Spirit would guide them into all truth.

67 On the other hand, Christ speaks clearly...

912 L. 12, 147-150. on the fourth Sunday after Easter. W. LI, 1231-1234. 913

He says: "I still have many things to tell you. By this he does not say, I have many other things to say to you, and the Holy Spirit will teach and transfigure you other things than I have said to you. This is their addition, so they smear on the words of Christ, and twist the words so that (multa) much, that is, (alia) other thing is taught. We grant them the word (multa), that they have only the grace of the Holy Spirit to teach much; but that they also want to introduce under the word (much) and have power to teach other things, that is not to be suffered. As they again impudently pretend that the church, by inspiration of the Holy Spirit, has established and ordered many things according to the apostles, which must be kept; as, among others, the article of one part of the sacrament, item, the prohibition of priestly marriage, and the like. This means no more or further, but even another, even repugnant thing taught against the clear order and command of Christ, which they themselves must confess to be right; and yet to do contrary to their laws, according to Christ's command, is heresy and unlawful; for the church, they say, has ordered it otherwise. If you ask for what reason, they answer, Christ says, "I have yet many things to say to you"; yes, even that which is repugnant to his own word and command.

68. Truly, that would be a fine church, which would take to itself the power (as the end-Christian church of the Pope does) to teach against Christ and to change his order, and then would prove and confirm this with this saying: "I have yet many things to say unto you"; whereas Christ clearly says of the Holy Spirit, and sets the measure and the goal for him, that he will transfigure him, and not speak of himself, but take and proclaim of his own, that is, of that which is Christ's word and command; therefore the multitude that teaches otherwise must be not of the Holy Spirit, nor of Christ's church, but of the wicked devil's mob.

(69) For the Christian church and the Holy Spirit Himself remain only with that which Christ said and commanded, and do more of it, that is, strike it out long and wide, but do not make it otherwise. For this

To say "many things" is to speak of one thing in many ways and yet always in one thing. As John the Evangelist wrote many more things than Christ spoke here; but still always remains in one, that he drives the article of the person, office and kingdom of Christ, of which also Christ himself speaks, through and through, and his scopus or main point always points to this Lamb of God. Similarly, St. Paul, in the epistle to the Romans and almost entirely to the Galatians, drives and blows up the certain piece about the righteousness of faith.

(70) This means that much has been preached and more has been said than Christ in these short words, but it is the same and nothing else. For it behooves a good preacher to take a matter before him and briefly summarize and conclude it with two or three words, and then, if necessary, to strike out and explain it with proverbs and examples, and to make a whole meadow out of a flower; just as a goldsmith can beat one piece of silver thick and thick over another into a lump, and then again beat it broad, curly and crooked, and into thin sheet metal; so that it is both a long and a short sermon, and yet one and the same and not repugnant. For God's word should dwell with us abundantly, says St. Paul Col. 3, 16, so that the Scriptures are mighty and the right doctrine can be proven from them. So does the epistle to the Hebrews, which speaks the greater part of the priesthood of Christ, and from the saying of the 110th Psalm v. 4: "Thou art a priest forever," 2c., spins a long sermon, and adds many other sayings, texts, and examples; and yet, when viewed in the sum, all is no more than this one piece, as Christ is the one eternal priest. That is probably said much more than David in the mentioned Psalm, but still nothing else. Thus, from the beginning of Christianity, much more has been taught and preached (by the Holy Spirit) than Christ has done, and more may still be taught daily in the most abundant way, and in all kinds of ways, according as it is revealed to one more than another, or falls to one more and more abundantly, or is given to speak, than to another; but still in such a way that at last, when it is all together, it is all the same.

914 L. 12, 150-152. on the fourth Sunday after Easter. W. LI, 1234-1237. 915

All things go to one Christ. And how many things can be drawn from the whole Scripture, even from all creatures, which all rhyme with the doctrine of the Gospel, which he neither taught nor said, and yet is the same doctrine!

71 St. Paul also speaks of this when he speaks of the gift of prophecy or interpretation of Scripture, and gives it the measure and rule by which it should be guided: "If anyone has prophecy," he says in Romans 12:7, "let it be similar to faith," that is, that it rhymes and fits with the teaching of faith. As if mail wanted to lead the example of Abraham, who led his son Isaac up the mountain to sacrifice him there, but let his servants and donkeys stay down here on the mountain. Such examples can be interpreted for and like faith, or also against faith. As the Jewish preachers and teachers did, who said that whoever would let himself be sacrificed and strangled in the same way, would do the highest work and lead from the mouth up to heaven; therefore the kings, who wanted to be excellent saints, sacrificed their own children alive to God and burned them. Item, so our monastic saints interpret: If one wants to come to God, one must leave the servants and donkeys on the mountain, that is, turn off the five senses, have nothing to do with external, worldly things and beings; but live apart from all this, in spiritual contemplation. This is not interpreted and taught in a manner similar to faith, but contrary to faith. But if you interpret it this way: He who wants to come to God must come above human understanding and thought to have God's word, so that he may know and grasp God, and there bring the sacrifice of Christ, God's Son, for us to sacrifice to God, before Him through faith (if the conscience is to stand before God); and in the meantime leave our donkey here with the servants, that is what our own work and deeds are 2c. Thus I have given the example, which is exactly the same as the gospel teaches everywhere, and is not against but for faith, although the actual, certain interpretation of this history would not be met with it.

(72) Our pontiffs, sowers and spoons do not want to respect this, but want to persuade us that we should accept everything that is only pretended and taught in the name of the church or congregations, as if it had been taught by the Holy Spirit, regardless of how it rhymes or agrees with the teaching of the Gospel; and everything should be confirmed with this saying: "I still have much to say to you. No, dear fellow, it does not apply whether he has more to say, so that you want to say what pleases you, or what every monk has dreamed, or a wanton priest wants to have held. This I gladly confess to you, that you may well strike out these words of Christ, and be only a rich preacher, and make a thousand out of one word, so that it may become finely clear, bright and light, and that everyone may understand: but so that it may remain only with the one true and pure doctrine. But if you produce and pretend a new doctrine against it: He who becomes a monk has a new baptism and becomes as pure as a young child who has now been baptized; this is not the Holy Spirit speaking to you, but the devil, and is not more, but quite different and a contradiction of what Christ says he teaches. Therefore, a Christian must be wise in this and, as St. John teaches, be able to discern the spirits according to God's word, so that he sees to it that he does not let himself be told anything else, whether it is preached much or little, nor let himself be led and guided to another way.

73 Third, when he says, "You cannot now bear them. Here you hear that he speaks of great things that are too heavy for them, and for this reason alone he does not want to say that they are too imperfect and weak. This, of course, is precisely what he began to say, namely, about his kingdom, how it should be in the world, how he must die the most shameful death and be cursed, and yet be believed as the Savior, Son of God and Lord over all. Item, that they should be persecuted and killed by the world, and yet the gospel should go forth, and because of this the whole Jewish people with their priesthood, temple, worship and all their glory should fall to the ground 2c. The

916 8.i2,is2-i54. On the fourth Sunday after Easter. W. xi, 1237-1239. 917

They could not understand any of them at that time, if he had preached it to them for many years, until the Holy Spirit taught them in experience above their preaching ministry.

74. But tell me, what is it against this, that after the apostles, by the concilia or popes, is further ordered and established? Should this be such a difficult thing, which one could not understand nor bear without special revelation and power of the Holy Spirit: how one should keep this or that order and monastic rule, wear black or gray caps; item, not eat meat on Fridays and only use one form of the sacrament; or should the apostles not also have understood and been able to bear such things, which any unlearned, godless boy can well understand and do? Ah, there are many higher things that the apostles could not carry, and higher arts than these useless washers dream of. And consider it certain that what the apostles could not understand and do, you will not be able to understand or bear even so easily and without the enlightenment of the Holy Spirit. For the doctrine of faith is hard to grasp and does not come easily; just as inexperienced minds dream that a man should step outside himself, that is, from his own life and works, and hang on with all his heart to what he neither sees nor feels in himself, namely, that Christ is going to the Father. O, it is a hard art to despair of oneself, and to forsake all that one has, both good and evil, and to cling only to the word of Christ, and to leave body and soul for it; what reason can investigate or teach such a thing, though all the world be sought out? Only try it with earnestness and in a right struggle of conscience, and you will find out; for the devil and our own nature, in addition to so many cults and false teachings, strive too hard against it. Let this be said against the papists' lies and asses' art, so that they defile and smear this beautiful text to confirm their lies.

But what this means that Christ calls the Holy Spirit the "Spirit of truth" 2c. belongs to be said in the other Gospels and has been abundantly interpreted elsewhere; it

But here is set to diligence: "The Spirit of truth", and: "He will guide you into all truth", that is, into the right, pure, clean doctrine, which preaches about me and, as he says soon after, glorifies me. For with this he sees far ahead how the lying spirit, the devil, will also stir up and come forth in the church, and pretend to do his thing with great appearance and coincidence; so that he would gladly say, "Oh, what so many mobs will arise, all of which will boast of great spirit, and yet only lead the people of Christ and truth into error and ruin.

(76) For this reason he also describes the Holy Spirit, and gives him his true sign, so that he may be known and tested: "He will transfigure me; for of mine he will take," that he alone is the one who declares Christ, just as he himself has made himself known by his word; so that it may be known whoever teaches anything else, and pretends and adorns himself as a spirit, that such is not Christ's spirit. For let him teach nothing else, but let him keep the same doctrine of Christ, only that he may enlarge it, and make it clearer and brighter; wherefore he saith, He shall transfigure me."

77 Item, that he says: "He will not speak of himself" 2c., there he distinguishes again the false from this true spirit; for the others all come from themselves, and speak of themselves, which they have devised. Now he says that such is not the Holy Spirit's, but the devil's attribute. "When he speaketh lies, he speaketh of his own: for he is a liar, and the father of them" 2c., Joh. 8, 44. Wherefore he saith, If any man hear a spirit that speaketh of himself, he is surely a liar. But the Holy Spirit will not speak of himself; but what he receives from me and how he hears will speak me and the Father to one another 2c.

This is a clear text of the article of the three persons in the divine being, that the Son of God is the Word of the Father forever, which no one hears speak except the Holy Spirit; and not only does he hear it, but he also testifies and proclaims it to the world. And summa, everything goes

918 L. 12, IS4-IS6. On the fifth Sunday after Easter. W. XI, 1239-1243. 919

It was decided by God that the Holy Spirit alone should do and teach the article of Christ, how we are justified before God for His sake. Therefore he decides: "He will transfigure me; for of mine he will take"; that is, he will make his more than I, and say more clearly, and bring it to light; but he alone will take of mine, and say of me,

not of men, but of his own holiness and works. This shall be his right office and work, that he should be known, and that he should continue without ceasing until this Christ is well known. When you have learned this, then you may look for another Holy Spirit; but we will, I hope, all remain disciples of this Master and Teacher until the last day.

On the fifth Sunday after Easter.*)

John 16:23-30.

Verily, verily, I say to you, if you ask the Father anything in my name, he will give it to you. Until now, you have asked nothing in my name. Ask, and ye shall receive, that your joy may be full. These things have I spoken unto you by proverb. But the time is coming when I will no longer speak to you by proverb, but will proclaim to you freely from my Father. In that day you will ask in my name. And I do not tell you that I will ask the Father for you; for he himself, the Father, loves you, because you love me and believe that I came forth from God. I came forth from the Father, and am come into the world; again I leave the world, and go to the Father. His disciples said to him, "Behold, now you speak freely and do not say a proverb. Now we know that thou knowest all things, and needest not that any man should ask thee. Therefore we believe that you came from God.

1 This Gospel is read on this Sunday because it teaches about prayer and this week is called the Week of the Cross, in which one is to pray and walk with the crosses. And those who first decreed it may have meant it well, but it turned out badly. For many unchristian things have happened in the processions up to now, and nothing or little has been prayed for, so that they should be stopped and left undone. I have often admonished that we should stop praying, because there is great need; but because the outward chattering and murmuring has ceased, we pray nothing else either; from which one can well feel how, among so many prayers, we have prayed nothing up to now.

(2) Here the Lord indicates five things that are necessary for right prayer. The first is, God's promise; which is the main piece, the reason for the prayer.

*Called Rogate. This sermon appeared in two separate printings in 1525. D. Red.

and power of all prayers. For here he promises that if we ask, it will be given to us; and he swears to this, saying, "Truly, truly, I say to you, if you ask anything of the Father in my name, he will give it to you"; that we should be sure in prayer that we will be heard, yes, he scolds them for being lazy and not having prayed until now. As if he wanted to say: God is ready to give much sooner and more than you ask; yes, he offers his goods, if we only take them. Truly, it is a great shame and a severe punishment for us Christians that he should still reproach us for our laziness in praying, and that we do not allow such a rich and excellent promise to tempt us to pray, that we leave such a precious treasure lying there, and that we do not try or practice to receive the power of such a promise.

3 So God Himself bases our prayer on His promise and thereby entices us to prayer, for if the promise were not there,

920 L. 12, IS6-158. on the fifth Sunday after Easter. W. XI, 1243-1245. 921

who may pray? Until now, we have used many ways to send ourselves to prayer, as the books are full of them; but if you want to be well prepared, take the promise before you and grasp God by it, and you will soon gain the courage and desire to pray, which you will otherwise never gain. For those who pray without God's promise think to themselves that God is angry, and they want to appease him with their prayer. As a result, there is neither the courage nor the desire to pray, but only an uncertain delusion and a heavy mind; then there is no hearing, and both prayer and work are lost.

4 Hereby is punished the unbelief of those who, out of foolish devotion, consider themselves unworthy to pray, and measure the unworthiness of their prayer according to themselves and their own ability, and not according to the promise of God. But thou shalt be sure of thy worthiness in all things, not of thine own doing, but of the promise of God: so that, though thou be alone, and there be none praying in the world, yet thou prayest according to that promise. For you will not show me any saint who has prayed on his worthiness and not on God's promise, be it Peter, Paul, Mary, Elijah, or whoever else; they have all been unworthy. I would not give a farthing for all the prayers of a saint, if he had prayed on his worthiness.

5. the other part, which belongs to the promise, namely, faith, that one believes that the promise is true and does not doubt that God will give what He promises; for the words of the promise require faith. Faith, however, is a firm, undoubted confidence in God's promise that it is true, as Jacobus says Cap. 1, p. 6. 7: "If anyone lacks wisdom, let him ask of God, who gives simply, and if no one rebels, it will be given to him; but let him ask in faith, and do not doubt. For he that doubts is like a wave of the sea driven and wafted by the wind; such a man only thinketh not that he shall receive anything of the Lord." Even he who doubts in his heart

and yet prays, he tempts God, because he doubts God's will and grace: therefore his prayer is nothing, and gropes after God as a blind man gropes after the wall. Of what certainty of faith also John speaks in his epistle, 1 John 5:14, 15: "This is the joy that we have in him, that if we ask anything according to his will, he hears us. And if we know that he heareth us what we ask; we know that we have the request which we asked of him." With these words St. John describes how a true believing heart is skillful in prayer, namely, that it cannot think otherwise than that it is heard and has already obtained the request; this is also true. But such faith and certainty must be given by the Holy Spirit; therefore, of course, no prayer is done without the Holy Spirit.

(6) Now try and pray, and you will feel the sweetness of God's promise, what a courage and comforting heart it gives to ask anything, however great or great the request. For Elijah was a man, frail as we are: yet when he prayed, it rained not for three years and six months; and when he prayed again, it rained, 1 Kings 17:1, 18:45. Behold, thou seest a certain man praying, and ruling with the same prayer over the clouds, and over the heavens, and over the earth; that God might make us see what power and authority a right prayer hath, that nothing is impossible unto him.

(7) Now ask every man his heart how often he hath prayed all his life: for to sing psalms, and to read the Lord's Prayer, is not to pray; which is instituted for the sake of children and rude persons, that they may be exercised and made proficient in the Scriptures. But your prayer no one sees and feels but you alone in your heart, and will actually feel when it has fallen.

(8) The third thing is to name something that you present to God and ask for it; as when you ask for strong faith, for love, for peace, for the comfort of your neighbor. For one must indicate the need; just as the Lord's Prayer presents seven kinds of need. This is what Christ means by the little word, "If you ask anything." "Something" is what you need. Item, he himself interprets the same

922 D. 12, 158-I6I. On the fifth Sunday after Easter. W. XI, 1245-1248. 923

"something" and says, "that your joy may be full," that is, pray for all kinds of needs until you obtain everything and have full joy; which prayer will be fulfilled at the last day of all things.

(9) The fourth thing is to desire the same, or to wish that it may be done, which is nothing else than to ask, as Christ says: "Ask. Others have called this ascensum mentis in Deum, when the heart rises up and sways to God and desires something from him, and for this reason sighs and says, "Oh, that I had this or that! This sighing is highly praised by St. Paul to the Romans Cap. 8, 26. and says: It is an inexpressible sighing of the spirit, that is, the mouth may not and cannot speak more heartily and powerfully than the heart desires, the longing surpasses all words and thoughts. Hence it is that man himself does not feel how deep his groaning or desire is. When Zacchaeus desired to see the Lord, he himself did not feel how his heart desired that Christ should speak to him and come into his house. But when it happened, he was very glad when he succeeded after all his desires and requests, more than he could have asked or desired verbally, Luc. 19:2 ff. So Moses cried out that God said to him, "What are you crying out to me for?" Ex 14:15, when his mouth was silent; but the heart in distress sighs deeply, which is called a cry to God. St. Paul also speaks to the Ephesians Cap. 3:20: "God is able to do more and more than we ask or understand." For this sighing now serve the temptations, fear and distress; they teach us to sigh properly.

(10) The fifth, to ask in Christ's name, is nothing else than to come before God in the faith of Christ, and to comfort ourselves with good confidence that he is our mediator, through whom all things are given to us, without whom we deserve nothing, wrath and disgrace; as Paul says to the Romans Cap. 5:2: "Through whom we may enter into this grace wherein we stand, and boast of the hope of the glory to come, which God shall give." That is to ask rightly in Christ's name, when

So we rely on Him to accept and hear us for His sake, not for ours. But those who ask in their own name, as those who presume that God should hear them or look upon them, that they say so many, so great, so devout, so holy prayers, will earn and receive disgrace and wrath; for they themselves want God to look upon them without means, that Christ is neither valid nor useful.

(11) Here we see that all the five things in prayer may well be done without all oral chatter, in the heart; although the oral is not to be despised, but is necessary to kindle and stimulate the inner prayer in the heart. But the additions, of which I have written enough elsewhere, should and must be omitted, namely, that one does not agree with God about time, duration, person, place and measure; but rather leaves everything to his will and depends solely on prayer, and does not doubt that the prayer is heard, and that what we ask is already arranged to be given, as if it were certain, as if one already had it. This pleases God well, and he will do it, as he promises here: "Ask and you shall receive. But those who set time, place and measure, tempting God, do not believe that they have been heard or that they have received what they ask; therefore nothing comes to them. Continue in the Gospel:

So far you have not asked anything on my behalf.

(12) That is, they did not yet know of such a prayer and name, nor did they feel any need that urged them to pray; they thought that because Christ was with them, they could do nothing and had all things enough. But now that he is to depart and leave them, the need arises, which will give them cause enough to pray.

These things have I spoken unto you by proverb.

013 When he saith, These things, he meaneth that which he spake before, Over a little one ye shall not see me; but over a little one ye shall see me, because I go unto the Father: item, of the anguish of a woman in childbirth: for these things were vain.

924 2. 12, 161-163. on the fifth Sunday after Easter. W. xi, 1248-1251. 925

Proverbs, that is, dark, sinister speeches that they did not hear. For John calls such dark, hidden speech "proverbs," although the German language does not call it that, but Räthsel or concealed speech. As one is accustomed to say of one who says a hidden speech: This is a hidden meal, since something is behind it that is different from what it says; or it is spoken nimbly and quickly, which not everyone understands. Such were all the speeches of Christ, which he spoke in the evening of his departure and going to the Father; for they could understand nothing of it. They thought it would not be dying and going to another being, but a bodily going and coming again, as one goes to another country and comes again. Therefore, even though he says it clearly and plainly, it is still a hidden meal for them with the going and going again. That is why he continues:

But the time is coming when I will no longer speak to you by proverbs, but will freely proclaim to you about my Father.

14. This is what I now speak to you in the flesh, and you do not understand my sayings, but I will transfigure them to you through the Holy Spirit and speak freely of my Father, so that you will hear what the Father is and what my walk to the Father is; That is, you will finely see how I ascend through suffering into the Father's being and kingdom, that I sit at His right hand and represent you and am your mediator, so that all these things may be done for your sake by me, so that you may also come to the Father. For the "preaching of his Father" is not to be understood that he tells us much of the divine nature, as the sophists poetize of it; for that is vain and incomprehensible: but how he goes to the Father, that is, how he accepts the Father's kingdom and regiment; as when a king's son goes to his father to accept the kingdom. He goes on to say:

On that day you will ask in my name.

015 For then shall ye not only have cause to ask in many troubles, but also to know and to know what my name is.

and what you should hold me for: there the asking will teach itself, which you do not understand at all now and have never asked until now. Therefore he says further:

And I do not tell you that I will ask the Father for you; for He Himself, the Father, loves you, because you loved me, and believed that I came forth from God.

How then? will he not be a mediator? shall we not ask in his name? shall we approach the Father through ourselves? How sweetly and sweetly the Lord can speak, and draw us to himself and through himself to the Father! For here he himself explains how it must be, if one wants to ask in his name: "You", he says, "love me and believe that I came forth from God", that is, you know me and love me; thus you have me and my name and are in me as I am in you. For Christ dwells in us, not as we can much think, speak, sing, or write of Him; but as we love Him, and believe in Him, as He came from GOD, and is going again to GOD; that is, as He manifested Himself in His suffering of all divine glory, and again went to the Father into the kingdom for our sakes. This faith brings us to the Father, and so it all goes in His name.

(17) Here then we are sure that Christ must not ask for us, for he has already asked for us. And now we ourselves, through Christ, may also come and ask. For we have no need of another Christ to ask for us; but this one Christ is enough, who has asked and brought us near. Therefore he says, "The Father loves you." It is not your merit, but his love: he loves you, but for my sake that ye believe on me, and love, that is, he regards my name in you. For this reason I have fulfilled my ministry, and you have now been brought here by me; now you yourselves, like me, may come before him and ask, and there is no need for me to ask anything else or more for you. These are excellent, great words, that through Christ we may become like him and become his brothers, and boast of being children of his Father, who loves us for Christ's sake; as he says above in John 1:16,

926 L. 12, 163-165. on the fifth Sunday after Ostem. W. XI, 1251-1253. 927

"Grace for grace," that is, God is gracious to us because He is gracious to Christ, who is in us and we in Him.

(18) And here we also see that "to believe in Christ" does not mean that Christ is a person who is both God and man, for that would not help anyone: but that the same person is Christ, that is, that for our sake he came forth from God and entered the world, and again leaves the world and goes to the Father. This is what is said: This is Christ, that he became man for us, and died, and rose again, and ascended into heaven; from which office he is called Jesus Christ; and to believe these things of him to be true, is to be and to abide in his name. Continue in the Gospel:

And his disciples said unto him, Behold, now speakest thou freely, and sayest no proverb.

Nineteen Thou seest that to speak freely, or to speak plainly, is as much as to speak without proverbs, or without dark and obscure words. And the good disciples think that they understand very well what it is that Christ comes from the Father and goes to the Father; but they do this, like good, pious children of Christ, as they were well able to do, and so they tell him for love; as good, simple ones do.

People sometimes talk among themselves, yes or no, and one falls to the other and says that it is so and understands it, if he is still far from it, and yet goes without hypocrisy in right simplicity. For the evangelist herewith indicates what a fine, simple, friendly, sweet life Christ led with his disciples, since they were so well able. Therefore they say further:

Now we know that thou knowest all things, and needest not that any man should ask thee: therefore we believe that thou didst proceed from God.

20 That is, you come first and transfigure yourself, and no longer speak a proverb to be asked, for you already know where we lack understanding. And all this is because they wanted to ask him what the little one was, and he noticed that and said that he had to go to the Father; which they did not understand either, but it was clearer, because he said, "About a little one you will not see me. Now when he saw their thoughts, that they wanted to ask him, they knew that he had come from God, and knew everything, that one should not ask him, but see for himself where it is lacking.

On the fifth Sunday after Easter.

Second Sermon.

From your commandment.

In order for a prayer to be good and to be heard, it must first be noted that five things are necessary. The first is that one has a promise or promise from God, and first considers it, reminds God of it, and thereby moves himself to ask comfortingly. For if God had not called to ask and promised to hear, all creatures would not obtain a grain with all their asking. From this it follows that no one can ask for anything.

We do not obtain from God the worthiness of his prayer, but only out of divine goodness, which precedes all asking and desiring, and by his gracious promise and command moves us to ask and desire: that we may learn how much more he cares for us, and is more ready to give than we are to receive; and seek boldly to ask comfortingly, because he offers all and more than we can ask.

928 8. 12, 165-187. on the fifth Sunday after Easter. W. n, 1253-1256. 929

Secondly, it is necessary not to doubt the promise of the true and faithful God. For this very reason he has promised to hear, even commanded to ask, so that one ever has certain and firm faith that it will be heard; when he says in Matthew Cap. 21, 22: "All things whatsoever ye shall ask in prayer, believing, ye shall receive." And in Luke he says Cap. 11, 9-13: "I say also unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For whosoever asketh, receiveth; whosoever seeketh, findeth; and whosoever knocketh, it shall be opened unto him. Where then among you does a son ask his father for bread, and he offers him a stone for it? Or if he asks for a fish, will he ask a snake for it? or if he asks for an egg, will he ask a scorpion for it? So then you who are bad can give good gifts to your children; how much more will the Father in heaven give the Holy Spirit to those who ask him?" On this and such a promise and command one must comfortably rely and ask with right confidence.

Thirdly, if someone prays in such a way that he doubts God's answer, and only puts his prayer to the test, whether it will be done or not, he does two evil things. The first is that he himself destroys his prayer and works in vain. For thus saith Jacob, Cap. 1:6, 7: "Whosoever will ask of God, let him ask in faith, and doubt not: for he that doubteth is like a wave of the sea driven and wafted by the wind; but such a man thinketh not that he shall receive anything of the Lord." This is what he means, that the same man's heart does not keep still, therefore God cannot give him anything; but faith keeps the heart still and makes it receptive to divine gifts.

The other evil thing is that he considers his most faithful and true God to be a liar and a loose, uncertain man, as one who may not or will not fulfill his promises, and thus by his doubt deprives God of the honor and name of faithfulness and truth. In this it is so hardly sinned against that also by the same sin a Christian becomes a heathen.

and denies and loses his own God, and if he remains in it, he must be eternally damned without all consolation. But if anything he asks is given him, it is not given to him for salvation, but for harm, temporally and eternally; not even for the sake of prayer, but out of the wrath of God, to reward the good words spoken in sins, unbelief and godly dishonor.

(5) Fourthly, some say: Yes, I would trust that my prayer would be heard, if I were worthy and did well. I answer, If thou wilt not pray sooner, when thou knowest or feelest thyself worthy and skillful, thou needest never pray again. For as was said before, our prayer must not be based on our worthiness or his worthiness, but on the unchanging truth of divine promise; and if it is based on itself or anything else, it is false and deceives you, even if with great devotion the heart breaks and weeps drops of blood. For this we ask, that we are not worthy to ask; and by this very thing we become worthy to ask and to be heard, that we think we are unworthy, and dare to comfort ourselves in the faithfulness of God alone. However unworthy you may be, look at it and realize with all seriousness that it is a thousand times more important that you honor God's truth and do not turn His faithful promise into a lie in your doubt. For your worthiness does not help you, your unworthiness does not hinder you; but disbelief condemns you, and confidence dignifies and keeps you.

6. Therefore, beware throughout your life that you never consider yourself worthy or skilled to ask or receive; unless thou find thyself a free venturer on the true and certain promise of thy gracious God, who will thus reveal to thee his mercy and goodness, that at the same time as he hath promised to hear the unworthy, undeserving, out of pure grace, unbidden, he will also hear the unworthy supplicant out of pure grace, in honor of his truth and promise; so that you will not be unworthy of his truth, but of his truth, that he may fulfill the promise, and of his mercy, that he may fulfill the promise.

930 L. 12, 167-169. on the day of Christ's ascension. W. xi, 1256-1259. 931

Give thanks for the promise he has made, so that the saying in Psalm 25, vv. 8-10, may stand: "The Lord is good and right, therefore he will instruct sinners in the way: he guides the wretched aright, and teaches the miserable his way. The ways of the LORD are goodness and faithfulness unto them that keep his covenant and testimony." Kindness or mercy in promise; faithfulness or truth in fulfillment or hearing of promises. And in another Psalm he says: "Goodness and faithfulness meet together, righteousness and peace kiss each other", Ps. 85, 11, that is, they come together in every work and gift that we obtain from God through petition.

(7) Fifthly, in this trust we are to keep ourselves so that we do not set a goal, day or place for God, nor set the manner or measure of his answer; but give all this home to his will, wisdom and omnipotence, only waiting freshly and cheerfully for the answer: but not wanting to know how and where, how soon, how long, and by whom; for his divine wisdom will abundantly find better manner and measure, time and place, than we may think of, and miraculous signs should also take place. As in the Old Testament: when the children of Israel

They trusted in God to deliver them, yet there was no possible way before their eyes, nor in all their thoughts; then the Red Sea opened up and gave them a way through, and drowned all their enemies at once, Exodus 14.

8 So Judith the holy woman, when she heard that the citizens of Bethulia were going to surrender the city in five days, if God did not help them, chastised them, saying, "Who are you to tempt God? These are not acts of mercy to obtain mercy, but rather to arouse disfavor. Will you set a time for God to have mercy on you, and set a day at your pleasure?" Judith 8, 10. 14. Therefore God also helped her in a strange way, so that she cut off the head of the great Holofernes and the enemies were driven away.

(9) St. Paul also says that God's ability is such that He does exceedingly more and better than we ask or understand, Eph. 3:20. Therefore, we should consider ourselves too lowly to name, depict, or present the time, place, manner, measure, and other circumstances of what we ask of God; but rather, we should completely place everything in His hands and firmly believe that He will hear us.

On the day of the Ascension of Christ.*)

Marc. 16, 14-20.

Last of all, as the elders sat at meat, he manifested himself, and rebuked their unbelief and hardness of heart, because they believed not them which had seen him risen: and he said unto them: Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And the signs which shall follow them that believe are these: In my name they shall cast out devils, they shall speak with new tongues, they shall cast out serpents, and if they drink any deadly thing, it shall not hurt them; and they shall lay their hands on the sick, and it shall be better with them. And the Lord, after he had spoken unto them, was lifted up to heaven, and sitteth on the right hand of God. They went out and preached in every place, and the Lord worked with them, confirming the word with signs.

*This sermon, which is found in a b c, dates from the year 1523, and has also appeared in three separate printings of the same year. D. Red.

932 L. 12, 169-172. on the day of Christ's ascension. W. n, 1260-1263. 933

1 Today we celebrate the article of faith, in which we say: I believe in Jesus Christ, who ascended into heaven and is seated at the right hand of God the Father. The same history runs over this gospel recently. Lucas, however, deals with something longer and writes that the Lord gathered the disciples all together about forty days after the resurrection, when he had often revealed himself to them, and talked with them and gave them orders about what they should do; and when they were with one another and talked with him like this outside Bethany, where he had led them, some of them asked him and said, "Lord, are you going to set up the kingdom of Israel again at this time? And he said unto them, It behooveth you not to know the time or the days which the Father hath reserved for his power: but ye shall receive the power of the Holy Ghost, which shall come upon you, and ye shall be my witnesses in Jerusalem, and in all Judea and Samaria, and unto the end of the earth. And when he had said these things, he blessed them, and gave them good night, and departed from them, and was lifted up. And a cloud took him up out of their sight." And as they looked toward heaven, behold, two men clothed in white stood close beside them, and said, Ye men of Galilee, why stand ye gazing into heaven? This Jesus, which is taken up from you into heaven, shall return as ye have seen him go into heaven. Then they returned from Bethany, from the Mount of Olives, to Jerusalem, and sat down in the upper chamber of the house where they were seated, and continued one with another in prayer, with their wives, and with Mary the mother of Jesus. This is the story of the ascension of the Lord Jesus Christ; now let us hear the Gospel.

(2) In the first place, there are two parts in this gospel: one is that the Lord commands the apostles to preach the gospel in all the world; the other is about his ascension. But we will leave the first part, where the Lord punishes their unbelief and hard hearts, and go on to the second part, where he says: "Go into all the world and preach the gospel to every creature. There you have what the gospel

When I say, "He that believeth and is baptized is saved," I mean the gospel in German. In these words it is even understood; he who has them has the gospel.

I.

(3) Thus we have often said before, that the gospel is not actually written in books, but a bodily preaching, which is to be heard in all the world, and is to be proclaimed freely before all creatures, since they should hear it all if they had ears; that is, it is to be preached publicly, so that it could not be preached more publicly. For the old law and what the prophets preached did not go forth into all the world before all creatures, but was preached by the Jews in their synagogues; but the gospel is not to be harnessed in this way, but is to go forth freely into all the world.

4 Therefore it is not necessary to make other glosses here, as some have done, saying that omnis creatura is called a man. For in the words it is not signified that it should be preached to men only, but that it should be proclaimed before all creatures, so that there should be no place on earth where it should not resound before the last day. This is God's counsel, in which He has decreed that even those who cannot read, nor have heard Moses and the prophets, should nevertheless hear the gospel.

5 What then is the gospel? The words which the Lord saith, "He that believeth and is baptized shall be saved." We have often said that I think it should be well understood that the gospel cannot suffer us to preach works, however good and great they may be; for it wants to tear us away from our presumption, and to set and base us on God's mercy alone, that His work and grace alone may be praised; therefore it does not suffer us to base ourselves on our works. For two things must perish: if I stand on God's grace and mercy, I do not stand on my merit and works; so again: if I stand on my works and merit, I do not stand on God's merit and works.

934 L. 12. 172-174. On the day of the ^ascension of Christ. W. XI, 12S3-1266. 935

Grace. For, "if it is grace," says St. Paul Rom. 11:6, "it is not merit; otherwise grace could not be grace." If it is merit, then it is my reward, which is owed to me; but if it is grace, then I cannot say that God owes me a reward, but I must confess that He has given it to me for nothing.

Therefore, if one wants to preach the gospel, one must throw away all works by which one wants to be pious, so that nothing remains but faith; for I must believe that God has given me His grace and eternal life without all merit and without regard to all my works, so that I must thank Him and say: I am glad, praise and thank God that He has given me such abundant good in vain and out of pure grace. So that the Gospel, as the Scripture says, is nothing else but a sermon of the praise, glory and honor of God; as is also written in the 19th Psalm, v. 2: "The heavens tell the glory of God, and the best proclaims the work of His hands. One day tells another, and one night makes known another." Therefore, one should preach that the glory and praise is directed towards God and not towards us. Now one cannot praise God more highly, nor give Him glory, nor say that He is more glorious, than when we confess that out of pure grace and mercy He takes away sin, death and hell from us, and gives His dear Son for us, and gives us His goods all with one another. Such a confession must give him alone honor, praise and glory.

(7) And there go all the sayings in the prophets, where God boasts that he will establish a sermon, whereof he shall be praised and glorified; as when he says in the prophet Isaiah Cap. 43, 21. he says: "This people I have chosen for myself, and they shall declare my praise." As if he wanted to say, "You hypocrites do no more than praise yourselves in your hearts; therefore my praise falls down, because you make me a harsh judge and an unkind God, so that people become hostile to me and secretly think, "If we had another God, who did not demand so much of us, we would love him. Therefore I will make me another people, who shall know me and love me, when they see that I am their God.

They will not look at my works, but will give them all that is good for nothing; they will be filled with joy in their hearts, and will not be able to praise or glorify me enough.

6 Therefore see to it that you do not gloss over these words and make them better than Christ has made them. Our scholars and high schools have also tried to improve them, saying that they must be understood as follows: "He who believes (hear: and does good works) "shall be saved. Who commanded them to make this addition? Do you think that the Holy Spirit is so foolish that he could not have added it? So they have even obscured the noble saying, even perverted it with this addition. Therefore beware that you do not add to it, but keep the words as they are, and understand them thus: "He that believeth shall be saved" without his own merit, without any works. Why? Because God has proclaimed and preached to us that He sent His Son, Jesus Christ, to take away sin and all unhappiness. For he saw that we were not able, and that it was impossible for us, by our works and strength, to take away sin; otherwise he might well have spared the trouble and expense of sending his Son to suffer and to die; and this he hath declared unto us by the gospel.

(9) But what belongs to such a sermon? It is that I believe it, for otherwise I cannot grasp it. If you write it down in a book, it is of no use to anyone, for you have given it much thought. Item, that you preach and talk about it, or hear, does not help either; but you must believe it, and rely on it without doubt, so that, as the gospel says, it is not your works, but the work of the Lord Christ, dying and resurrection, that takes away your sin and death. You cannot come to this except by faith.

10 Again Christ says, "But whosoever believeth not," though he be baptized, "shall be damned." But you must leave the words as they stand. For he saith not thus, Whosoever believeth not, and doeth evil works thereto; but rather thus, If thou hadst the chastity of all virgins, of all martyrs, and of all men, thou shouldest not have believed.

936 L. 12, 174-176. on the day of Christ's ascension. W. xi, 1266-1269. 937

Suffering, and recently, all the good works that all the saints have ever done, in one heap: where there is not faith, it is lost.

(11) Therefore, this is the very saying that overthrows all monasteries, priests, monks and nuns, for it is lost: do what you will, and the judgment is already passed and decided: If you do not believe, you are already damned. Thus the two sayings strongly and powerfully strike against all doctrine and being that is based on human powers and works.

012 Therefore set them over against one another, and thou mayest rightly conclude: Where there is faith, there are not so many sins which must not be swallowed up and destroyed by faith; where there is unbelief, you can never do so many good works as to destroy the least sin. Now as little as sin can remain before faith, so little can good works be with unbelief. Therefore nothing more belongs to good works than faith, and nothing more to sin and evil works than unbelief. Thus it follows that he who believes has no sin and does good works; again, he who does not believe, truly does no good work, but all is sin.

013 Therefore I say, Thou canst not have done so much sin, neither is God so hostile to thee, that it shall not all be taken away and forgiven, when thou beginest to believe. For by faith you have Christ for your own, who was given to you to take away your sin; and who would be so bold as to condemn him? Therefore no sin can remain, however great they may be, if thou believest; then art thou the dear child, and all things are evil, and whatsoever thou doest is right. If thou believest not, thou art condemned, and doest all that thou wilt; for because thou hast not Christ, it is impossible for thee to destroy one sin.

(14) Therefore, since there is no other means to take away sin but Christ, you may say: How is it then that one must nevertheless do good works, because it depends only on faith? Answer: Where faith is right, it cannot be without good works. In the same way, where there is unbelief, there can be no good works. Therefore, do you think that out of faith there must be good works?

good works follow vainly. For as faith brings you salvation and eternal life, so it also brings with it good works and is unstoppable. For just as a living man cannot sustain himself, he must eat and drink and be busy, and it is not possible for such works to remain outside, because he is alive; that he must not be called and driven to do such works, but if he is only alive, he does them: so nothing more is needed to do good works, but to say, Only believe, and thou shalt do all things of thyself.

(15) Therefore you must not long require good works of him who believes, for faith teaches him all things; and then all that he does is well done, and is truly excellent good works, however small they may be. For faith is so noble that it makes everything good that is in man. Now it is impossible for a man living on earth not to have something to do. Therefore, such works as are done by faith are truly excellent works. Again, where there is unbelief, man cannot be without works; therefore the same works are all sin; for there is no Christ, therefore all is lost. Hence the saying of St. Paul to the Romans Cap. 14, 23: "Whatever is not of faith is sin." As if he wanted to say, "What comes from faith is all grace and righteousness; that is briefly concluded. Therefore one must not ask whether one should do good works; for they do themselves without being asked. This is also the meaning of the saying in Psalm 25:10: "All the steps of the Lord are goodness and faithfulness, or grace and truth." That is, if God works in us and causes us to believe, then what we do is all grace and all truth, that is, it is for a right reason and not hypocrisy. But on the other hand, all the ways of men are not grace, but wrath, not truth, but only sham and hypocrisy, because they proceed from unbelief.

16 Thou shalt not therefore by any means make the gloss, saying, Faith not only doeth it, but works also belong unto it, that a man may become godly. For it is clear enough

938 D. is, I7S-I78. On the day of the Ascension of Christ. W. xi, 1269-1271. 939

From what we have said, that works do nothing. No one is harmed except by unbelief: that works are not enough. For if there were faith, all would be well. Therefore, just as works do little to make them evil in unbelief, so they do little to make them good in faith: but unbelief alone corrupts all works, and faith makes them all good.

017 But there is another thing, that Christ saith, Whosoever believeth and is baptized shall be saved. Then you might say, "I hear that baptism is also a part of it. Yes, indeed, it is part of it; but baptism is not a work that we do. But for this reason it should be with faith, because God does not want faith to remain hidden in the heart, but to burst forth, to be known and revealed before the world. And for this reason He has instituted such outward signs, by which each one may prove and confess his faith, so that he may also come to the holy cross. For if faith were to remain secretly hidden in the heart, it would be certain that we would not be allowed to carry the cross or follow Christ, for where the world did not know that we believed, we would not be persecuted.

18 Secondly, if we did not publicly confess the gospel and have an outward sign so that it could be known where and who the Christians were, no one would be brought to faith through us. Now God has decreed that our faith should be revealed to the Gentiles; therefore, whoever is a Christian and has been baptized is already in danger of being attacked and strangled by the Gentiles and unbelievers. Therefore it is necessary for us to be baptized, if we are Christians; or can we not come to this, that we say: I would like to be baptized.

19. above these things also the sign is given us, that God Himself may help us, and that we may be sure of His grace; and that every one may say, God hath therefore given me a sign, that I may be sure of salvation; which He hath promised me through the gospel. For he

hath given us the words, which is the letter; and beside the words, baptism, which is the seal: that therefore the faith which holds the word may be strengthened by the sign and seal.

020 But thou seest not yet the work of man: for baptism is not mine, but God's work. For he that baptizeth me standeth in the place of God, and doeth not the work of man, but it is the hand and work of God: that God himself doeth it. Therefore I may and should say: God, my Lord, has baptized me Himself by the hand of man; I can boast of this, and I should rely on it, and say: God has given me the sign, who will not lie nor can lie, that I may be sure that he is gracious to me, and will make me blessed, and has given me all that he has through his Son. So on our side there is nothing but faith alone, and on his side the word and sign alone. We have spoken of this often enough, so that now there is no need to speak more or further about it.

(21) Now in the gospel follows the signs which are to follow them that believe; of which we shall not speak much now, but shall come to the other part which we have taken before us, concerning the ascension of Christ.

22. lately, let it not be understood that these alone are the signs which believers will do, which Christ the Lord here touches; neither let it be thought that all Christians will do them: but thus Christ means that all Christians can and may do them. For if I believe, I can do it, and it is in my power; for faith gives me so much that nothing is impossible to me; and therefore, if it were necessary, and would serve to spread the gospel, we might well do it; but because it is not necessary, we do not do it. For Christ did not say that they must always go forth and do this, but that they have power and can do it. And of this promise we have many things. As when Christ said in the Gospel of John, Cap. 14:12, "He that believeth on me, the works or signs that I do, the same shall he do, and greater things than these shall he do." Dar-

940 L. is, 178-i8i. On the day of the Ascension of Christ. W. xr. 1271-1274. 941

So let these words remain and do not make other glosses about them; as some have said that the signs were the revelation of the Spirit in the beginning of Christianity and have now ceased. This is not right, for there is still such power. And even if it is not in use, it is not because of that. For we still have the power to perform such signs.

II.

Now we must also speak of the ascension of the Lord Christ. In the first place, it is easily said and understood that the Lord has ascended into heaven and is seated there at the right hand of God. But it is a dead word and understanding if it is not grasped with the heart.

(24) Therefore his ascension and his sitting must be an active and powerful thing that goes on forever, and not think that he went up there and sits up there and lets us rule here; but for this reason he went up, so that he could create and rule the most there. For if he had remained on earth, visible to the people, he would not have been able to accomplish so much, for not all the people would have been able to be with him and hear him. Therefore he began such a way that he might work with all and rule in all, that he might preach to them all and they might all hear, and he might be with them all. Therefore, beware that you do not think that he is now far from us, but just the opposite: when he was on earth, he was too far from us; now he is too close to us.

(25) But reason cannot understand how it is. Therefore it is an article of faith; one must close one's eyes and not follow reason, but grasp it with faith. For how can reason understand that there is a man like us, and sees all men, and knows all hearts, and gives faith and the Spirit to all; or that he sits up there in heaven, and yet is with us and in us, and rules us? Therefore leave thine own conceit at home, and say thus: This is the Scripture, and the word of God; which is unseemly higher than all reason and understanding. Therefore only step away from it, and the

Scripture is written about this man, how he ascended to heaven and sits and reigns at the right hand of God; on this we will see several sayings.

26. first, the 8th Psalm v. 5. 6. 7. says of Christ: "How strange a man is this, whom thou hast made to lack a little while of God, and afterwards crowned with glory and honor; and hast set him over all the works of thy hands, and hast put all things under his feet". There the prophet speaks of a man to God, and marvels that God humbled him for a little while, namely, that he let him die, so that it was thought that there was no God with him; but soon after that he set him, so that everything that is in heaven and earth had to be obedient to him. We must hold on to these words, cling to them and believe them, for reason will not go along with them, but will say that they are lies. If then all things are to be subject to man and lie at his feet, he must sit where he can see into the whole world, heaven and hell, and into all hearts, all sin and righteousness, and not only see everything, but also rule according to it.

(27) Therefore these words are high and mighty, and give great comfort to the heart, so that those who believe them become joyful and courageous, and defy them, saying: My Lord Christ is Lord over death, devil, sin, righteousness, body, life, enemies and friends; of what shall I be afraid? For if mine enemies sit at the door, and think that they will slay me, my faith thinketh thus, Christ is gone up to heaven, and is become Lord over all creatures: so must mine enemies also be subject unto him: therefore it is not in their power that they should hurt me; and despite that they should lift a finger, or bend a hair of mine head, without Christ's will. When faith grasps this, and stands on the article, it stands firm, and becomes bold and sure, saying, If my Lord will that they should kill me, well with me, I will go. Therefore you see that he has gone to heaven, not to sit there for himself, but to rule there for our good, so that we may have comfort and joy from it. This is a saying.

942 D-12. i8i-i83. On the day of the Ascension of Christ. W. n. 1274-1277. 943

28 Secondly, we also read in the 2nd Psalm v. 7. 8. that God says to Christ: "You are my Son, today I have given you birth. Ask of me, and I will give thee the heathen for an inheritance, and the end of the world for a possession." But there you see that Christ is set by God as Lord over all the earth. If then he is my friend, and I consider it certain that he died for me, and gave me all things, and sitteth for my sake in heaven, and looketh upon me; who then will hurt me? or, if any thing be done unto me, what shall it hurt me?

29. again David says in the 110th Psalm v. 1: "The Lord said to my Lord, 'Sit at my right hand until I make your enemies your footstool. And what follows in the same place, vv. 5, 6, 7, as, "The LORD on thy right hand shall smite kings in the day of his wrath. He will judge the nations; he will fill them with dead bodies; he will crush the heads of many nations. He will drink from the brook in the way; therefore he will lift up the head."

30 Item, in another Psalm David says, Ps. 68, 19: "Thou hast ascended on high, and hast caught the prison. Thou hast received gifts for men, even for the apostates, that God the Lord may dwell there." And all the prophets took great pains to describe the ascension of Christ and his kingdom. For as his death and dying are deeply grounded in Scripture, so also is his kingdom, resurrection and ascension. So his ascension must be understood, otherwise it has neither power nor sap. For what good is it to preach no more, but that he is gone and sitteth up there idle? For thus the prophet in the Psalm wants to say, "Christ has ascended on high, and has taken prison captive." That is, he not only sits up there, but is also here. And for this very reason he has gone up there, that he might be on earth, that he might fill all things, and be in all places: which he could not do on earth, because there all eyes of the flesh could not see him. That is why he sat there, where everyone can see him.

and that he should have power over all creatures, since he is present everywhere and all things are full of him, and there is nothing so great in heaven and earth that he does not have power over it, that it should do what he wills and no more; that he not only rules and fills all creatures (for this does not yet help my faith, nor does it take away sin), but has also captured the prison.

31 Some have interpreted this prison to mean that he took the holy old fathers out of the outer castle of hell, but this does not help faith either, for it does not build up faith in any special way. Therefore, we must understand that he means the prison that catches me and imprisons me. For I am Adam's child, full of sin and filthiness; therefore the law hath taken me captive, that my conscience is entangled and condemned unto death.

32. No one can come out of prison except the one man, Christ. What has he done? He has done that sin, death and the devil are guilty of him. Sin fell on his neck as if it wanted to drown him, but he lost it by devouring it, and so did the devil, death and hell. But we cannot do this unless he is there with his help and helps us, for then we must succumb: but he, because he had done no sin and was full of righteousness, trampled it under foot and swallowed it up, and took captive everything that wanted to catch us, so that now sin and death can no longer do anything.

(33) This then is the power which he preacheth, that they which believe on him should be delivered from prison: for I believe on him that hath taken away sin, and death, and all things that pertain unto us. It is a sweet and comforting speech to preach that death is thus taken away and strangled, that one no longer feels or senses it, but only to those who believe it. You will not find it in your works, fasting, praying, mortification, plates and robes, and whatever else you may do, but only in the places where Christ sits and has gone, and where he has taken the prison with him. And therefore, whoever wants to be free from sin and be saved

944 L . i2, 183-is6. On the day of Christ's ascension. W. n, 1277-1280. 945

If he is from the devil and death, he must come where he is. But where is he? He is here with us, and therefore is seated in heaven, that he may be near us; so we are with him up there, and he with us down here; by this preaching he comes down, so by faith we come up.

(34) So we see everywhere in Scripture that faith is such an inexpressibly great thing that there is never enough to go around.

and can obtain it with words: one hears it and does not stand it; therefore one must believe it alone. For faith is of this kind, that it feels nothing at all, but only follows the words which it hears, and clings to them. If he believes, he has it; if he does not believe, he does not have it. Thus the article of faith must be understood, that Christ has ascended to heaven and sits at the right hand of God.

On the day of the Ascension of Christ.*)

Second Sermon.

(1) Now in this gospel of today the life of a Christian man is held forth to us, as faith and love; as ye hear in all the gospels. Because the gospel brings it with it and always holds it up to us, we must preach it and act on it again and again; for he says to his disciples, "Go into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved." Let us look at the pieces one by one.

(2) First of all, he brings upon his disciples unbelief and hardness of heart, and punishes them for their unbelief, and shows them their infirmities; yet he does not reject them, nor deal too quickly with them, but punishes them. As when we say to one, "Are you not ashamed that you should dare to do such a thing? that we may thereby bring him to his own knowledge and make him ashamed, so that he may desist from such wicked undertaking or work; but do not reject or hate him, nor turn away our love from him.

3 It is also not a small thing here that the Lord punished the disciples;

*This sermon, which is found in a b c, dates from 1522 and appeared in two separate printings of the same year. D. Red.

For unbelief is the greatest sin that can be called. And tell them the cause of their unbelief, saying, Their hearts are hardened: yet he dealeth with them gently and meekly.

This is a comfort to us all, that we should not despair when we still lack faith, and doubt, stumble and fall; but should rise again and strengthen our faith, and lift up our hearts to God, grasping the confidence of God and keeping it strong, who does not deal harshly with us, but may well think us a little too good and provide us with much. And whoever considers him to be so, has him so: if he considers him to be a gracious GOD, he can be found so and also shows himself so against him. But an evil conscience and an unbelieving heart does not do this, does not have such confidence in God, but flees from him and considers him a severe judge; this also finds him so.

(5) So shall we do also unto our neighbor. If we see him fall from the faith, or err and sin, we are not to strengthen him in his wickedness and justify his cause, but to punish him and to reproach him for his infirmities with meekness, but not to hate him or to be hostile to him, nor to turn our love away from him. For this is what St. Paul says to the Galatians Cap. 6, 1: "Love him.

946 A-12. IS6-18S. On the day of the Ascension of Christ. W. LI, 1280-1283. 947

Brothers, if a man is overawed by a fault, instruct him with a gentle spirit, you who are spiritual. But our Lord Pope, bishops, priests, monks and nuns do not want them to be punished when they do evil, but say that it is not their fault if things are not right, but the fault of the subjects; but against the subjects, they say, one should be sharp and bitter enough.

Summa Summarum: One should say and punish what is wrong, and keep the truth and love against each one, not taking a leaf out of one's mouth, nor letting any cover be pulled over it; for none of us will live in such a way, since we are in the flesh and blood, that we will nowhere be found guilty, I in this, you in that. Since we all see that the apostles were most lacking, who were the cornerstones, foundation stones, and the very best part of Christianity.

(7) But let no one think that the apostles were unbelieving in all things, for they believed what was written in the law and the prophets, even though they still lacked faith. There was faith and yet not faith, for they did not yet believe everything, even though they believed that God had created heaven and earth and was the Creator of all creatures. Therefore, faith is a thing that is always increasing. So, the apostles were not completely without faith, for they had a piece of faith. It is with faith as with a man who is sick and begins to grow fresh. Therefore the Lord expresses in what they did not believe and what they lacked, and is the matter that they did not believe the resurrection of Christ from death. Even though they believed the other things, they were still lacking in that. For I also think that they believed that they had a gracious God; yet this was not enough, but it was also necessary for them to believe the resurrection of Christ in addition. Therefore the Lord reproached them for their unbelief, chastised them, and said, "Although they had seen all these things, yet they did not believe, and break

They still believe in this article of the resurrection. Therefore Christ says to them in the Lord's Supper: "If you believe in God, believe also in me", Joh. 14, 1.

(8) What then is "believing the resurrection of Christ," which was so important that the disciples were called unbelieving and faithless, and should not help them to believe what they would have believed otherwise? "Believing the resurrection of Christ" is nothing else than believing that we have a propitiator before God, who is Christ, who makes us pleasing and godly to God the Father. For what is in man because of his birth and reason is only sin and corruption, by which he incurs the wrath of God. But God is eternal righteousness and clarity, who from His own nature hates sin. Therefore, there is always enmity between man and God, and they may not be friends or agree with each other.

For this reason Christ became man and took our sin upon Himself, along with the wrath of the Father, and drowned them both in Himself, so that He might reconcile us to God the Father. Without this faith we are children of wrath, unable to do any good work that would be pleasing to God, nor can we be heard before God. For so it is written in the 18th Psalm v. 42: "They called, but there is no helper; to the Lord, but he answered them not." Yes, our best work, that we might have thought to obtain grace, help and comfort from God, is counted to us for sin, as the prophet says Ps. 109:7: "His prayer must be sin"; because by all our strength God could not be reconciled, for there was nothing in us.

(10) For this reason we needed Christ, who came before the Father, reconciled us to Him, and obtained all that we needed. Through the same Christ we must ask of God all that we need; as you heard in the Gospel next Sunday, when the Lord said, "If you ask anything of the Father in my name, he will give it to you." What we obtain from God, we must obtain through this Christ, who has made us a gracious Father,

948 L . 12. 189-191. On the day of Christ's ascension. W. XI. 1283-1288. 949

and receive. For Christ is our restraint and shield, under which we hide, as the young chickens under the wings of the mother hen; through him alone our prayer is pleasant before God, and are heard, obtain favor and grace of the Father; for he has done enough for our sin, and made a kind, merciful God out of an angry judge. This is what it means to believe in the resurrection of Christ, when we believe, as has been said, that Christ took our sin and the sin of the whole world upon his neck, along with the wrath of the Father, and thus drowned them both in himself, by which we were reconciled before God and became completely devout.

(11) Now see for yourselves how few Christians there are who have this faith, by which alone a man is freed from sin and becomes completely pious; for they do not believe in the resurrection of Christ, that their sin is taken away by Christ; for they presume to become pious by their works. He enters a convent, she becomes a nun, he does this, he does that, so that they may be free from sin; and yet they always say that they also believe in the resurrection of Christ from death, although their works indicate much else.

(12) For this reason the apostles preached this article above all others, for Paul said to the Corinthians, 1 Ep. 15:14, "If Christ is not risen, our preaching is vain, and so is your faith. And soon after v. 17. "But if Christ be not risen, your faith is vain, ye are yet in your sins." What is this consequentia? How does it follow and rhyme with it? For if Christ did not rise from death, sin and death swallowed him up and strangled him, since we ourselves cannot rid ourselves of our sin. Therefore Jesus Christ took them upon Himself, that He might trample under foot sin and death and hell, and become their Lord. But if he has not risen from the dead, he has not overcome sin, but has been overcome by sin. But if he is overcome by sin, he is not risen; but if he is not risen, he is not risen.

If he has not redeemed you, you are still in sin. Item to the Romans Cap. 10, 9. He says: "If you confess with your mouth that Jesus is the Lord, and believe in your heart that God raised him from the dead, you will be saved. Therefore, all the Scriptures of the Old and New Testaments are true.

13. Now it is not enough that we believe the resurrection of Christ; for all the wicked believe this, yes, even the devil believes that God suffered and was resurrected: But we must also believe the content of the resurrection, and also the fruit and benefit of the resurrection, what we have received through it, namely, forgiveness and redemption of all sins, that Christ has passed through death, and through it sin and death, yes, everything that can harm us, has been overcome, trampled underfoot, and over sin, the devil, death, hell, and everything that harms us, a mighty Lord has been seated at the right hand of the Father in heaven, and that all this has been done for our good; this the wicked do not believe.

(14) Therefore, you see how much this article of the resurrection matters, that we may be better advised of all articles than this. What would it be if we believed all the articles, but that Christ was born of the virgin Mary, died and was buried, if we did not believe that he also rose again? This is what God means in the prophet Habakkuk Cap. 1, 5. where he says: "I will work a work in you that no one shall believe when it is proclaimed."

(15) This is also the reason why Paul did not perform any of the works or miracles of Christ, nor preach and work so diligently in all his epistles, as the resurrection of Christ; indeed, he is silent about all the works and miracles of Christ, and preaches and teaches us especially the fruit and use of the resurrection of Christ, which we have received through it; so that no other apostle has presented Christ to us in this way than Paul. Therefore it was not for nothing that Christ said of him to Anania, "This man is a chosen armor unto me, to bear my name before the Gentiles, and before kings, and before the children of Israel: and I will shew him how many things I have done for him.

950 L . 12. IN-193. On the day of the Ascension of Christ. W. Ll. 1285-1288. 951

he must suffer for my name's sake," Apost. 9, 15. 16.

(16) Therefore, those who do not have such faith in the resurrection are not helped by any good work; they may shine as they wish. The virgins are not helped by their virginity or purity, nor the monks by their long prayers; for works are not to be preached here, indeed, they are not mentioned; but everything must be obtained from God through Christ, as you have heard. So also David asked in the 84th Psalm v. 10: "Look, O God, our shield, behold the face of our anointed." Let this be from a piece of the Gospel. Now follows further in the text:

Go into all the world and preach the gospel to every creature.

(17) What shall they preach? Nothing else, he says, except that I am risen from death, having overcome and taken away sin and all misery; whoever believes this will be saved; faith alone is enough for him to be saved. Therefore the gospel is nothing else but a preaching of the resurrection of Christ: "He that believeth shall be saved, but he that believeth not shall be damned." Here all works are abolished; here also ye see the nature and manner of faith. For faith does not want to force anyone to believe the gospel, but leaves everyone free and gives him a home. He that believeth, believeth; he that cometh, cometh; he that abideth, abideth.

18 So you see that the pope is mistaken and does wrong, that he should force people to believe; for the Lord commanded the disciples nothing more than to preach the gospel. So also the disciples did, preaching the gospel, and sending for him that would, saying not, Believe, or I will kill thee.

(19) A question arises here concerning this saying, "Go ye into all the world"; how is this saying to be understood and kept, since the apostles have never come into all the world? For no apostle has come to us, nor have many islands been found in our day, which are Gentiles.

and no one has preached to them, yet the Scripture says, "Their voice has gone out into all the world," Romans 10:18. Answer: Their preaching has gone out into all the world, though it has not yet come into all the world. This going forth has begun and gone forth, though it is not yet finished and accomplished, but will be preached on and on until the last day. When this sermon is preached and heard and proclaimed in all the world, then the message will be accomplished and delivered everywhere; then the last day will also come to pass.

(20) It is just about this message of the sermon, as if one throws a stone into the water, which makes bulges and circles or weals around itself, and the bulges whale (push) themselves away and away, one drives the other, until they come to the shore. Although it becomes quiet in the middle, the bulges still do not rest, but sail on their own. So it is with preaching; it began with the apostles and goes on forever, and is driven on by preachers, chased and persecuted to and fro in the world, yet it continues to be made known to those who have not heard it before, even though it is extinguished in the midst of the way and condemned for heresy; or, as is said when one lets a message go out: The message has gone out, even though it has not yet come to the appointed place or specific location, but is still on the way. As when one says, The emperor's message has gone out to Nuremberg, or to the Turk, though it has not yet come there; so it is also to be understood with the preaching of the apostles.

(21) But here another question arises from this word of the gospel, "He that believeth shall be saved," whether faith alone is sufficient unto salvation, or whether good works also must be done for salvation. Here our highly learned doctors have tried to master the Holy Spirit *) and have tried to lock and lift a small piece of wood under his tongue, as if

*) and have wanted to sharpen his tongue as if he were 2c. (c) D. Red.

952 L. 12. 1S3-1SS. On the day of the Ascension of Christ. W. Ll. 1288-1290. 953

He could not speak well, and they forced and pressed this saying, and made it so weak and torn it that neither marrow nor sap remained in it; they said that good works also belong to faith, and that faith is not enough for salvation. This is not true. For faith alone, without all works, as the divine word sounds here, makes us blessed, and works do not help at all to godliness or blessedness. For we must let this saying remain pure and clear, without any addition. For if the Holy Spirit had wished it otherwise, he could have spoken the words and the saying differently, in this way: He that believeth and doeth good works shall be saved. But he did not do this, therefore we should and will leave it at that.

22 For this cause I say, that ye be armed with such sayings, and be not moved from the simple right understanding which the words bring with them: for though such sayings are common in the Scriptures, that faith alone maketh blessed, yet they are so smeared and darkened, shaken and enlarged, by the sophists and disciples, that they have taken away our right understanding thereby. For thus Paul speaks to the Galatians Cap. 2, 21: "If by the law righteousness comes, Christ died in vain." This is to say that if we can be saved or obtain salvation in any other way, Christ died in vain; for to want to be justified by the law is to think that I am becoming righteous by my works.

23 Therefore, in conclusion, the chief righteousness is faith; again, the chief wickedness is unbelief. Nor is there any sin so great as to condemn a man, for unbelief alone condemns all men who are condemned. Again, faith alone saves all men, for faith alone deals with God, and no works can come into it. For works alone deal with man, and he again enjoys his works as he enjoyed Christ's; but they do not make a man godly, but only show a man who was previously godly by faith.

who alone makes hearts pure.

024 Wherefore I can well admit that they say thus, Works do not make thee godly, but show that thou art godly. Or if they say thus: He that believeth, let him serve his neighbor; let it be so. But that they say: Faith is not enough for salvation, but one must also do good; the gloss can suffer this text as little as the church, that I wanted to outline the pillars. Continue in the text:

He who believes and is baptized will be saved.

(25) God has always given an outward sign in addition to His word, which makes His word all the stronger for us, so that we may be strengthened in our hearts and not doubt or waver in this word. So he gave Noah the rainbow in the sky as a sign that he would keep his word and not let the world perish by the flood: that the rainbow is like a seal or petschier to Noah and to all of us, as when one writes a letter and presses a petschier on it to fasten the writing. And as the lords have their own emblems of colors, or peculiar lots, whereby they are recognized: so hath God done unto us, confirming his words with signs, as with a seal, that we should not doubt. To Abraham he gave circumcision, that Christ might come and bless the world. He did the same here, when he added an outward sign to his promise: "Whoever believes and is baptized will be saved," as baptism and the sacrament of bread and wine, which is primarily used in times of trial and death, so that we can strengthen ourselves in our faith and remind and admonish God with his promise.

(26) Even if one is not baptized, he may believe; for baptism is no more than an outward sign to admonish us of the divine promise. If one can have it, it is good to take it, for no one should despise it. But if one could not have it or if it is denied to one

95412 , 1S6-198. on the day of the ascension of Christ. W. XI, 1290-1293. 955

he is not condemned if he only believes the gospel. For where the gospel is, there is also baptism and everything a Christian man needs. For condemnation follows no sin but unbelief. For this reason the Lord also says, "He who does not believe is condemned"; does not say, "He who has not been baptized", but is silent about baptism; for baptism is of no use without faith, but is like a letter to which seals are attached, and in which nothing is written. Therefore, he who has the signs which we call sacrament, and not faith, has seals with a letter without writing.

(27) Here also ye see what the apostles' office is, which all the bishops also, and they that call themselves spiritual, ought to follow; because they boast that they are come in their stead, to preach the gospel. For thus saith the Lord here: "Go ye into all the world, and preach the gospel." Therefore, whoever does not preach the gospel should not be heard. So our papists come here and quote this saying in Lucas Cap. 10, 16: "He that heareth you heareth me." This saying has hitherto been the sword of the pope, so that he has made the whole world subject to himself, and there has been no one who has rightly regarded this saying, that they are to be heard when they preach the gospel. Just as the Lord here gives his disciples the gospel, his word, in their mouths. Therefore Christ alone is to be heard and the apostles are only messengers and instruments of this word of Christ. For this reason, the pope, bishops, monks and priests, and all those who preach something else and not the gospel, are banished here.

028 But what is this that the Lord saith, Preach the gospel to every creature? Shall I also preach to wood and stones, to mountains and waters? What is the use? St. Gregory has written about the text, and says that man is called "all creatures", that he agrees with all creatures: with the angels in understanding, with the animals in feeling, and with the trees in growing. It is not necessary to force the text and break the words; for it is

It is the opinion that the gospel should be a common public sermon before everyone, not driven into any corner, but preached freely in all places; as it is written in the 19th Psalm, v. 4, 5: "There is no language nor speech where their voice is not heard: their direction has gone out into all the earth, and their speech to the end of the world. Which beginning and end is begun by the apostles, but not yet accomplished and come to pass where it shall; for I know not whether Germany hath ever heard God's word. We have heard Pabst's word, that is true.

29Therefore the Lord saith unto the apostles, Go ye into all the world, and preach the gospel to every creature; that this gospel may be known and known to every man, that wood and stone also, if they have ears to hear, may testify that we have heard the gospel; that the pillar may say, I have heard that the gospel was preached unto thee. So let it be publicly acted upon and preached in all the world, and let no man be restrained, till it come to the ends of the earth, as it is written in the Psalm. So it is also now come unto us, which are at the ends of the earth: for we lie hard by the sea. This is also what Paul means when he speaks to the Ephesians Cap. 4, 11, 12, 13: "He has appointed some apostles, some prophets, some evangelists, some pastors and teachers, so that the saints may all be united in common service to improve the body of Christ, until we all reach out one to another for the same faith and knowledge of the Son of God. Continue in the text of the signs which are to follow faith, and set five signs one after another, saying thus:

But the signs that will follow those who believe are these: In my name they will cast out devils, speak with new tongues, drive out serpents; and if they drink anything deadly, it will not hurt them; on the sick they will lay their hands, and they will be well.

956 L. 12. 199-201. On the day of the Ascension of Christ. W. Ll. 1293-1296. 957

030 How shall we here do to keep the saying true, that whosoever believeth shall have power, and be able to do these signs? For the Lord saith, These signs shall follow them all. So we know that the apostles did not do all the signs, for we read of no one who drank poison except John the evangelist, and so on. If the sentence is to stand, few of them will be kept, and few saints will remain in heaven; for they did not do all these signs that follow one another, though they had and did some.

(31) Some go to this place, and interpret these signs spiritually, that they may receive glory of the saints: but this is not to compel the words thus: for they have not such understanding in them; wherefore they suffer not such interpretation: for thereby they make the scripture to waver and be inconstant.

Some go on to say that even though not everyone has and does these signs, they are given to the whole church, to the whole multitude of Christianity, so that one casts out devils, another heals the sick, and so on. Therefore they say that such signs are a revelation of the Spirit, that where the signs are, there is also the Christian church, and again.

(33) But these words are not meant for the congregation, but for each one in particular, that the opinion may be, If there be a Christian man that hath faith, he shall have power to do these signs following, and shall follow him, as Christ saith in John Cap. 14:12: "Verily, verily, I say unto you, he that believeth on me, the works that I do shall he do also, and greater works than these shall he do"; for a Christian man has equal authority with Christ, is one church, and sits with him in common fiefdom. The Lord also gave them power, as it is written in Matthew 10:8, against the unclean spirits, so that they cast them out and healed all sickness. So also in the 91st Psalm v. 13 it is written: "You will walk on lions and vipers, and tread on young lions and dragons.

34 For we also read that it was done. For there was once a father in the

When he came across a snake in the desert, he took it in both hands and tore them apart in the middle, asking nothing about it, but saying, "What a fine thing it is for a pure, innocent conscience. Therefore, where there is a Christian man, there is still the authority to do such signs, if it is necessary. But no one should be obliged to perform them if it is not necessary or if necessity demands it. For the disciples did not practice them all the time, but only to testify to the word of God and to confirm it by miraculous signs; as the text here says: "They went out and preached in all places, and the Lord worked with them, confirming the word by signs that followed.

35 Now that the gospel has been spread abroad and made known to all the world, it is not necessary to perform signs, as in the apostles' day. But if necessity should require it, and if they should fear and press the gospel, we should indeed think of it, and should also do signs, before we let the gospel be reviled and suppressed. But I hope that it will not be necessary and will not come to that. As if I should speak with new tongues here, it is not necessary, since you can all hear and understand me well. But if God sent me where they could not hear me, he might give me their tongues or speech, so that I might be understood.

(36) Therefore no one should dare to perform miraculous signs without necessity. For we read of the children of the ancients, that at one time they brought in a multitude of serpents in their cloaks, and cast them at their parents' feet; and they punished their parents, because they had tempted God without necessity. So we read of many signs that the faithful have done. For it came to pass at one time, that a basiliscus came near to a father, and looked upon him; and the father said, O Lord, I must die, or this worm; for the basiliscus killeth out of the face only. Immediately the basiliscus burst and burst.

(37) But that some of them presume to do signs without necessity, I know not what I shall say to that.

958 D. 12, 201-203. on the day of the ascension of christ. W. XI, 1296-1298. 959

than that some banish the devils. But I know that it is dangerous. And the devil can be cast out, but he is not to be taken seriously, but only to confirm them in this error, for I would not gladly believe him. We have many examples in our time, and I know of many that have not happened for a long time.

There was a sexton who desired to learn from the devil alchemy, that is, how to separate gold from sand and how to make gold from other metals. The devil said he would come to him at the eleventh hour, but he was to wear a chasuble and chasuble. See, with such foolish work the devil goes around, even if he asks for the chasuble. The sexton went and turned the hand, and perceived the hour, and at the eleventh hour he put on the chasuble. The devil came and knocked

The sexton was frightened and asked who was there? The devil said: He should come to the priest immediately and go with the sacrament. The sexton threw off his chasuble and hurried out and found no one. He did the same the second time and asked the sexton to leave. The third time he came and said: "The priest is waiting for him, he should come without delay. So the sexton went out, and the hour passed, and the sexton did not have the chasuble on him. The sexton saw at first that it was the devil and wanted to hurry back home and take the chasuble. But the devil did not confess this to him, but said, "My dear fellow, the time has passed," and seized the sexton and broke his neck, and threw him away. This is what the devil seeks and thus atones for his lust. Let this be said of this gospel.

On the day of the Ascension of Christ.*)

Third Sermon.

I.

1. In this gospel, Saint Marcus summarizes in brief all that Christ did after his resurrection, until the fortieth day, when he ascended into heaven, which he did not speak at the same time or hour; wherefore some have doubted whether this chapter is right, because it does not seem to agree with the others, and reads as if these two things had happened at the same time, that the Lord punished the disciples for their unbelief, and that he commanded them what they should preach: But the others between describe much more how he revealed himself to all the disciples, not once only, but often, and ate and drank with them forty days, that they might not have partaken of his

*) The following sermon is instead of the two previous ones in the edition d.

Resurrection can be further doubted. Therefore, these two pieces, which are drawn together here in the shortest possible way, must be divided and distinguished according to the other evangelists. For his punishment of the disciples happened not long after his resurrection, from the first day of Easter until the eighth day, when they all saw him and he sent them up a mountain to go to heaven, and there he took his leave.

2. Now that he punishes the disciples for their unbelief and hardness of heart, they are not blamed for a little weakness, because they are not only unbelieving but also stiff-necked, so that they have also opposed and contested the fact that they have heard and others have seen the Lord risen from the dead; and against this is shown the great patience and gentleness of Christ toward those who are not only unbelieving but also stubborn.

960 L. i2, 2os-M5. On the day of the Ascension of Christ. W. xi, 1298-1301. 961

and hard, not wanting to believe: that he therefore neither rejects nor despises them, but bears patience with them; and for this purpose makes them preachers of the same, which they themselves have not believed until now, so that because of this their belief may become all the stronger. For they themselves were to experience this, and it must also happen to them that they preach not only to the ignorant and unbelieving, but also to the hard and persecuting; so that they may also learn from their own experience to bear with others, who would also be hard, but not such people, who would rage against the known truth out of pure malice.

(3) But the beloved disciples had another greater cause of their hardness than others could have. For this people was so established and in such government that everyone believed that Jerusalem alone must be the kingdom, which is called the kingdom of God and the kingdom of Christ; that they had so much testimony and interpretation from the prophets, in which there are many sayings, that Christ should reign in Jerusalem, in the house and on the throne of David forever. 2c. Of which the Gentiles had no promise at all.

4 Therefore it is quite ridiculous, even unbelievable and annoying in the eyes of the Jews, that the Lord should leave Jerusalem, the priesthood, and all that was in the government, and neither respected nor welcomed, and send out these poor disciples, who had no reputation or name, into all the world to preach the glorious prophecy, which was spoken almost through the mouth of all the prophets, that the great message would go out from Jerusalem, and, as Psalm 68:12 says, the great army of preachers of the gospel into all the world. the great army of preachers of the gospel would go out into all the world; this had to be fulfilled and come true. As he himself commands the disciples in his farewell, "that they should not depart from Jerusalem, but wait," says St. Lucas Apost. 1:4, "until they be clothed there with power from on high." And on the day of Easter he tells them: "So Christ had to suffer and rise from the dead and preach to the whole world to come from Jerusalem", Luc. 24, 46. 47. Then everyone thought: When the time comes,

that Christ will send out his message to bring the world to his kingdom, he will certainly consult the great men, the high priest, the rulers and the council of Jerusalem, and without them he will do nothing; for this is the government established by Moses, by which this people must be governed. Now he goes to Jerusalem and leaves everything that is in the proper regiment, as if he did not see them asking for it, and calls for strangers, a gathered group of beggars, whom he brings to Jerusalem, and orders them to carry out such a great thing. This was annoying enough for the Jews, and also strange and unbelievable for the apostles themselves, that it should happen in such a small way, without all respectability, yes, without the whole Jewish regiment's advice, knowledge and consent.

005 But against this also they had this from the scripture, where they would have seen that Christ should not be born of the priesthood, but of the tribe of Judah, that the spiritual rulers of Jerusalem had not to wait for this; neither had the scripture named any citizen, neither of Jerusalem, nor of Bethlehem, from whom Christ should come. Therefore they should have given glory to God and thought: We shall wait for him, not of our tribe, nor of any other tribe, but of Judah alone, of the tribe of David; as they well knew, and had made their record and reckoning thereon. Therefore the blind man on the road, Luc. 18, 39, and the Gentile woman, Matth. 15, 22, cried out to him: "Jesus, Son of David, have mercy on me! How did this poor beggar and the strange woman know that he was David's son, since it was known and resounded among all the people that Christ must be born of David and no other tribe?

006 Though he were not at Jerusalem of the reigning tribe, yet they knew that he was of the tribe of David, brought up at Nazareth, and therefore should have received him; especially because they heard and saw his doctrine and miraculous works, and all must say that no man could preach nor do such things; knowing also that the time was come which the prophets had pointed out;

962 L. 12, 205-207. on the day of Christ's ascension. W. XI, 1301-1305. 963

and also the prophet Zechariah had clearly said that he should be poor, that is, one of the common poor people, without great authority, splendor, wealth and honor.

007 But because they despised all these things, and would not hear him, nor know him, he continued also, fulfilling the scriptures, and gathering together his company, and setting up his kingdom by them, that neither priest nor council at Jerusalem should know it: and meanwhile he left them gazing, thinking that if he would come and set up his kingdom, he would without doubt set it up by them first of all. He did not do so, but began it in Jerusalem, commanding his disciples to remain there until the Holy Spirit was formed to begin it in them, so that it would be understood that it had been fulfilled and fulfilled as the prophets had said.

8. But here the apostles themselves are weak and hard to believe this, because they do not see nor grasp that he thus showed himself, as they and the whole Judaism had thought and hoped: If he were Christ (as the apostles nevertheless believed him to be), he would also be seen in Jerusalem before all the people, and so begin, order, appoint and confirm his government, that all the people would cling to him, and all the world would sing and say of the excellent power and glory of this king, that they also would be honored, and be rich and blessed. But since he does this in such a contrary way, he lets himself be executed and dies on the cross; and since he is said to have risen again, it is only revealed to some individuals and few: so they cannot believe that such a great thing should be accomplished by him, as they had heard from the Scriptures and from him himself 2c.

(9) Therefore he must be patient with them over such hardness, yet he punishes and corrects their foolishness. And now, when they are with one another, and he is about to give them the last, he begins and tells them how his kingdom is to begin, and how he will bring it about through them; not by the help, counsel, and knowledge of the rulers of Jerusalem, nor by any worldly or outward power or authority; but by the message and command of the ministry alone, which he lays before them, saying:

II.

Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

(10) These are the words of the Majesty, who is truly called a Majesty, that he commands these poor beggars to go forth and preach this new sermon, not in one city or country, but in all the world, principality and kingdom; and to open their mouths freely and confidently before all creatures, that all that are of the human race may hear this sermon. This means, indeed, to stretch out one's arm and reach around oneself, and to load a great multitude upon oneself; and it is such a strong, mighty command that no commandment like it has ever gone out in the world.

(11) For the commandment of every king, or emperor, or ruler, or lord, goeth no further than over his country, and over his people, and over his subjects, as of a householder over his household; but this commandment goeth over all kings, and rulers, and country, and people, great and small, young and old, learned, wise, holy, 2c. Subdue with this one word all rule, authority, in addition all wisdom, holiness, sovereignty and regiment, so on earth is, as it all is to be subjected. What should the whole world think and say differently: How, is this man alone with his eleven poor beggars subject to the power over Moses and all prophets, yes, over all men? because Moses himself was sent no more than to Pharaoh and his people 2c. What is this few man against the whole world more or better than, say, a peasant servant in a village?

(12) Now it must not be a bad lord who is subject to power, and sends messengers, not to one or more lords or kings, but to all in the wide world; and so as if he had full power and authority over them, as over his subjects. And gives them such a command that they should neither be afraid nor frightened of anyone, how great and mighty he is; but go freely, always away and away, as far as the world is, and preach, as if they should be heard and no one should be able to resist them.

964 L. 12, 207-20S. On the day of the Ascension of Christ. W. LI, 1308-1307. 965

(13) And so it has been done and gone, "approaching from Jerusalem" through the whole world, which no other reign has done or been able to do. For there has never been an emperor who could have brought half the world under him; how is it, then, that from Jerusalem to the far corners of the world everyone knows to say of this King Christ? And yet he has done this without all the power of sword and army; but through the poor beggars, so he carries out through so much kingdom and principality, who resist them with sword, weapons, fire, water and all their ability; so that if it should have gone out of the power of the apostles, they would not have stepped out of the door. Just as they were afraid of their Jews, so they crawled to the corner and shut themselves in. But afterwards, at this command, they came forth, not only among their own people, but in all kingdoms, through all dominions, and against all power and authority of all the world, and of the devil also.

014 Whence then came both of them such courage and strength? No Persian king, Roman emperor, Turkish emperor or Tartar emperor gave it to them, but the Lord alone, who went up to heaven today and commanded them to go and preach to all creatures, and he has succeeded and continues to the end. 28:18, to whom all authority has been given in heaven and on earth, so that both angels and men, together with all creatures, must be subject to him; just as God says to him in Ps. 2:8, "Ask of me, and I will give you all nations for an inheritance and all the earth for a possession. This is also the reason why we know him and believe in him, for who else would have caused the world to believe in this Jew everywhere?

(15) Therefore the words of this command are most excellent and mighty, that he himself may show that he is more than all emperors, kings, and lords, as he who in his own person subdues all creatures; and does not badly command all men to say his greeting, nor ask anything of some lords on earth.

but sends a command to them all from full power, which they are to accept and let go. From this it follows that this command giver is more and greater than any angel; who are indeed mighty, powerful lords, but are sent out by God to give his command, and yet not to all the world; as Moses carried out his people through an angel. But it is this one who himself gives orders, who goes into all the world, yes, among all creatures, as if it were all his. This is given to none but this Son born of virgins; therefore he must also be the only Lord over all things, angels and men, that is, the only God and Creator of all creatures.

16 Therefore this command is called, "Go and preach the gospel to every creature. Hereby he looks very far around. For he does not want his sermon to be hidden in a corner, nor does he want it to be shy, or to be sneaked secretly and maliciously, but he wants it to be made public so that the sun in the sky, even all wood and stone, where they have ears, will hear it. As this has happened, although the world has opposed it for so many hundred years, but it has continued, that there has never been such power and strength in the world, which would have gone so far and ruled. That there must be a great divine power about this preaching, and not of petty, frivolous, or sinful things, such as are most common in the world, as robbing, stealing, lying, deceiving, murdering, outrages, unrighteous violence and tyranny; but of all heavenly, divine things; which is also a sign that it is not a bad human thing, but God's own; and so both work and word agree and publicly testify to this before all creatures under the whole heaven on sea and land.

(17) He also sends forth not to do any rebellious thing in the world, nor to interfere with the kings, princes, and temporal authorities in their government, but only to put this word and command in their mouths, to send forth his power through their tongues, or preaching ministry. Now this is not to say of worldly orders, dominion, or wealth, nor of the glory of the Jewish

966 L. 12, 209-212. on the day of Christ's ascension. W. n, 1307-1310. 967

The people, law, worship and priesthood, as it should be spread to all the world according to their hope; but it should be such a sermon, which teaches about the high things, how one should stand before God, be redeemed from sin, death and all evil and be saved, that is, have eternal righteousness, life and glory 2c.

(18) Now this is a new doctrine, of which the world knows nothing; so that he makes a great distinction between all other doctrines and teachings, even setting this one above all that can be taught on earth, that they should all yield to it, and that this one alone gives the power to be saved. For because he says, "Go into all the world and preach to every creature," he does not want to exclude anyone, but shows that all the world neither knows nor has anything of this doctrine, and with its wisdom, art, how learned and holy it wants to be, is blind here; even his Jews themselves, although they have Moses and much worship, nevertheless do not have this light and knowledge of their salvation or blessedness; as Zacharias Luke 1:77 says in his Benedictus. For if they themselves knew it beforehand, or could think it out of their heads, there would be no need to preach to them, and he would not have needed to come down from heaven himself and send his preachers into all the world.

(19) Wherefore all the world is hereby brought to the school, that they may hear and learn these things, and confess that they have known nothing of them. They may know and teach how to build, how to keep house, how to govern land and people, and how to be outwardly pious, to live chastely and honorably; but of these things concerning God's kingdom, and how to get rid of sin and death, they know nothing. And here all doctrine is excluded and set apart, even the commandment of Moses and the Ten Commandments; and the command is given that they should go and tell all men that they do not know, and out of God's commandment they must hear and accept all this preaching, if they wish to be saved otherwise.

20 Now what this sermon is called and what it teaches, Christ also clearly shows both. For first, he himself gives it the fine name and calls it the gospel preaching.

And he hath called it, no doubt, of special counsel and deliberation, by a special new name, to distinguish other doctrine and preaching, that it should be other than the law of Moses, and that which is taught of men's works and doings; that it might be the better imagined and kept by such new name. For the word "gospel" means nothing else than a new, good, cheerful message or doctrine and sermon, which proclaims something that is heartily liked. It does not have to be a law or commandment that demands and drives us, and if we do not do it, threatens us with punishment and condemnation; for no one likes to hear that. And even if one teaches both long and much and does what we can according to it, no comfort or joy follows from it, because we never do enough for the law, so that it does not cease to enforce and enforce. Therefore, if we were to be helped, God had to send another sermon through His Son, from which we might have comfort and peace.

(21) But what the gospel is, and the difference between the gospel and the law, has been said often enough before; only that here we see Christ himself defining it, and saying what the gospel teaches as he speaks:

He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

(22) This is indeed a sweet, friendly, comforting sermon, and is properly called a gospel. For here you hear in one word: Salvus erit (he will be saved), heaven opened, hell closed, the law and God's judgment abolished, sin and death buried, and life and salvation put into the bosom of all the world, if it would only believe it. O who here could possibly learn these two words, "believe" and "be saved"! For they are short and few letters, but such preaching and power that the world cannot comprehend that such excellent grace and unspeakable treasure is given to us through this preaching, so without any merit on our part, since we have done nothing about it, even knew nothing about it; that if the world could believe, it would

968 2. i2, 2i2-2i4. On the day of the Ascension of Christ. W. n, 1310-1313. 969

I believe that they have eaten up the preachers of the Gospel, especially the apostles, with love, and are still running to them in droves, kissing their feet and putting their hands under them with all joy, praising and thanking God that they have experienced hearing a Christian.

(23) It is true that it is taught and practiced, especially at this time, but it is also true that what is said here remains the same, that Christ must also punish his disciples for unbelief and hardness of heart. For unbelief is too strong in us, and our hearts are too narrow and too weak to grasp the high, excellent words; we are always pursuing our senses and feelings, as we, who would like to be blessed, are plagued by sin, and God's wrath terrifies and frightens us; we seek and strive how we might help ourselves with our actions, and find it in ourselves, so that we might stand before God.

(24) Therefore we must always learn, preach, and work at this, whether it cannot come at once, as it is impossible that it should be grasped more and more day by day, yes, year by year, as far as it can be brought on earth. For the two pieces must come together, as Christ hangs them on one another, saying, "He that believeth shall be saved." Of course, there is no lack or defect in the one thing, salvation; for this is given and bestowed in the Word or Gospel, which is God's unchangeable truth: but there is still much lacking in our faith that we cannot grasp and hold on to it firmly enough. For as I have said, the grace and the treasure are so great that the human heart must be astonished and immediately terrified when it rightly considers that the high, eternal Majesty opens His heaven so wide, and lets such grace and mercy shine over all my and the world's sin and misery, and that such excellent treasure is given through and with the Word alone.

25 Now this saying stands there, and concludes both what the gospel is, namely, a preaching of faith in Christ, and what the power thereof is to be, namely, that whosoever believeth shall be saved. The Jews

have waited until this day for their Messiah to come and restore the city of Jerusalem and the temple, and to keep the law of Moses so that it would be accepted by all the world; but what happens? Just at the place and time when the service was most glorious, most strictly kept according to the law by the best, noblest, wisest, most learned people, He, the Son of God, Himself goes and pronounces such a judgment, and also commands His disciples to preach it throughout all Judaism and the world: Not to keep the temple nor the Levitical priesthood, not to keep circumcision nor the law and its worship, which was commanded by God to this people; but: "He who believes shall be saved," whether Jew or Gentile; for here they are all equal and none has any advantage, Rom. 3:23, because this word is to be preached to all creatures at the same time.

26 That is to say, he made an abominable breach in Judaism, and so interfered with it, as if he alone were the Lord, to whom all things must be subject; for so neither Moses nor any prophet should have done; for they all had to be circumcised, and keep the law by loss of body and soul: and so this Jesus may interfere with full force, and so forget the law, as if he did not look at it, and did not want to know anything about it, and so command them in an insipid and brief manner: Ye must not tell the world, whither ye go and preach, that they come hither to Jerusalem, nor keep the law of Moses 2c.; but so tell them all: If they want to be saved, since everyone, especially the Jews at that time, are standing by to believe this preaching of yours from me and to be baptized on it 2c. Start such preaching among my people, who want to be saved by their law and worship, and so continue through the whole Roman Empire and all corners of the world; punish those who stand on their idolatry, condemn it all in one lump, and tell them: This is the command which I, the Lord of heaven and earth, do, that they believe on me. This is my preaching, which is to go through all the world unhindered and unhindered, regardless of whether the Jews do not believe it, but are attracted to it.

970 L. 12, 2i4-2i6. On the day of Christ's ascension. W. xi, 1313-1315. 971

and for this reason they will banish you and give you over to the devil, and the heathen will be under the obligation to restrain you by force.

27 This also is now a comforting sermon unto us: for we are also considered in these words of Christ, when he saith, Go ye into all the world, and preach the gospel to every creature. For in this are comprehended and included all who hear such preaching, wherever they may be, and however many or few they may be. For "all the world" does not mean one piece or two, but all and everything that and where people are. Therefore also the gospel must run and still run, that though it does not always remain in one place, yet it must go everywhere and resound in all places and corners of the world. And as this is a common command to preach the gospel everywhere and to all men; so also this is a common commandment and commandment of God, that all should believe this word.

28 This was also the great need for Christ to command against the hopeful glory of the Jews, who wanted to cover the whole world with it and insist that they alone were called God's people, to whom the fathers and prophets were given and Christ was promised from their seed. Christ had to take away and eradicate this defiance, otherwise they would have deafened us Gentiles and driven us in, so that we would all have had to become Jews and accept circumcision, if we did not have this little command again, which Christ commands all creatures to say. Therefore he says: "He who believes" belongs to God's people and is blessed; he is called Jew or Gentile, Greek or Gentile, priest or layman, man or woman 2c.: although we do not have the outward glory and advantage or advantage, as they had, that they honored and gifted God with great people and miracles, the Scriptures and promises given to them before all.

29. and so all things are compared and brought into one, so that no one has anything to boast about before God, and he will not have anyone despised, rebuked or rejected; it is said, "To all creatures you shall preach and proclaim these things; for the greatest, the most powerful, the noblest, the most learned, the holiest is nothing.

Better than the least, simplest and most obsolete on earth, all melted into one heap, no one painted and set apart for sorrow or love, or for honor and privilege; but in it it is all and everything: "He who believes"; let them be who and what kind of people, nations, classes and beings, and how unequal they want to be in the world. For they must be unequal and diverse according to the outward life on earth, as creatures are and are called every one for itself and every one different from the other: the sun not the moon, the woman not the man, a lord not the subject.

(30) Therefore, even in this outward physical government, the preaching must be unequal, just as in the world every country and people has its own particular law, law and customs, and every rank and office must have its own work laid on it and be taught what to do. But although all these things go most beautifully in their order, all Judaism with its worship, worldly government with its ranks, in its discipline and obedience, as commanded to each one: yet it cannot be said, He that doeth this or that shall be saved 2c. Therefore, in this kingdom of Christ, all things are put together in one cake, and brought together in one word, and in one piece: Not this or that, who so lives, does this or that; but, "He that believeth, the same shall be saved." There thou hast it all together, whether thou be Jew or Gentile, master or servant, virgin or husband, monk or layman; if thou believest, thou art, saith Christ, in my kingdom a blessed man, redeemed from sin and death.

31 Thus by this preaching is ever clearly distinguished the Lord Christ and all other regiments of the world. For there it must be taught: Whoever keeps this law and commandment, does not rob, does not steal, does not kill, shall not be punished, but praised, honored and protected as an obedient member of this kingdom; it does not apply or rhyme to say, "He who believes shall have honor and good in this kingdom. For there is taught only that which can be seen, in which this temporal being stands. But so that if you are already devout before the world and

97212 , 216-218. on the day of the ascension of Christ. W. XI, 1315-1318. 973

If you live in the most beautiful way, you are not in God's kingdom; a higher one still belongs to it, which is called believing in Christ, who ascended to heaven, sitting at God's right hand. For this worldly kingdom on earth knows and can do nothing in the spiritual matters of faith and must leave them ungoverned; although the blind world is subject to master here, which it neither understands nor can meet.

32 Again, the kingdom of Christ has nothing to do with these outward things, leaving such things unchanged as they are and go in their ordinances. For Christ commands them to preach the gospel to all creatures; all creatures are and will be before he comes with the gospel, that is, all worldly things and orders, which are made by men according to reason and natural wisdom implanted by God; which St. Peter also calls human creatures, 1 Pet. 2, 13, and yet are also called God's order, Rom. 13, 2. 13, 2. In this Christ does not want to make anything new or different, but leaves them as they are and are called; only that he tells the world about his eternal kingdom, how one can get rid of sin and eternal death, that all should be subject to him at the same time without distinction and recognize him as their Lord through faith.

Now, the word: "He who believes" must also be rightly considered and understood, so that we do not let it be perverted by smeared glosses and additions, so that the papists obscure and destroy such a glorious, mighty saying, when they hang their zeal on it and say that one must also understand good works in addition to the word "faith", so that it means: "He who believes and does good works will be saved. These are the highly learned masters, who lead Christ to school and sharpen his tongue, and teach him how he should speak, drooling out of their blindness what they will, and yet do not know what and of what they speak in these high things. But let us do Christ the honor, and let his word be pure and clear, as he knew how he would speak of these things, and how he would have them spoken, if he commanded them to preach in all the world.

(34) For he was diligent to speak plainly and purely, "He that believeth and is baptized," 2c. to exclude both the false delusion and presumption of the Jews and of all the world on their own works and deeds, and to draw it all on faith and baptism, that is, not on our work, but on his own. For against this, both Jews and all the world want to keep their glory and defiance on their own holiness, and not have it blamed or rejected. The Jews, because they have and practice circumcision, the law and much worship, are to be counted as blessed, and for this reason do not want to suffer that the Gentiles are compared to them, who have none, that they should be called God's people and become blessed, if they do not also accept the same and become Jews. Just as the false apostles, and many of those who had also become Christians, fought with great pretense over this article and disputed against the apostles' teaching.

(35) Yes, what did the Gentiles themselves do, who had neither the Word of God nor a true knowledge? yet they would not hear nor accept the gospel, precisely because they did not want to have their idolatry punished, but thought that they also served the right God with their sacrifice and worship, not wanting to hear that all this should be condemned.

(36) Thus do they still and always, who deal in works, and teach men to be saved thereby. They cannot suffer their lives and deeds to be punished, as if such things were not valid or meritorious for salvation; therefore they cannot hold such teaching to be right, as Christ says here, "He that believeth shall be saved," 2c.: but, though they accept the gospel and want to be Christians, like our papists, they do not hold such teaching to be pure, but must smear their additions and glosses upon it, and say, "It must be understood thus: He that believeth and doeth good works shall be saved; and this is to say, that not only by faith, but also by good works, is salvation attained. Just as the false apostles and their disciples from the Jews also introduced such an addition into this doctrine, and pretended that it was not only by faith but also by good works that salvation was attained.

974 ". 12, 218-220. on the day of Christ's ascension. W. xi, 1318-1321. 975

faith, but one must also keep the law of Moses, and said: "If you do not circumcise yourselves" 2c., "then you cannot be saved", Apost. 15:1, thus misleading the right disciples and Christians, so that the right apostles at Jerusalem had to put down such error by a public sentence.

37 Here you say: Yes, teach thou thyself that a Christian must do good works; for they are ever commanded of God, and he would have the law kept, as Christ himself saith Matt. 19:17, "If thou wilt enter into life, keep the commandments." Therefore, it is not faith alone that makes one righteous and saved, and this saying must be understood in such a way that works are not excluded, but that Christ here demands, in addition to and above good works, to teach faith, which the Jews and Gentiles did not have. For this our papists also confess, that works are not enough in those who have not faith; but both faith and works must come together. Thus they do not speak of the works of the Law of Moses, circumcision and Jewish worship, which have now ceased; but of the works of the Ten Commandments, which teach the obedience that all men owe to God 2c. And to confirm that these words must be understood in this way, they cite the text Matth. 28, 19. 20. where it says: "Go and teach all nations, baptizing them" rc, "and teach them to observe all that I have commanded you." These words, they say, also belong to this command which Christ here gives to the apostles; therefore the text must be summarized in such a way that it understands not only faith but also works.

38 Answer: This, as I have said, is all idle talk and false false glosses of the blind sophists, who understand nothing of this matter and high doctrine of the gospel, nor know what they say, either of faith or good works, or how to teach differently of the two. For we also confess, and have always taught, more strongly and better than they, that good works are to be taught and done, and that they must follow faith; that even where they have

not follow, that faith is not righteous. Therefore this doctrine of faith does not exclude good works, as if they should not or ought not to be there; and the question is not whether one should do good works or not: but here it is divided, and must be taught with distinction, what each of these two things in particular does and is able to do, and is kept in its order, where it belongs; that one may rightly learn to understand both what faith creates and receives, and why and for what purpose good works ought to be done. This distinction is taught in the preaching of the Gospel, as the apostles do everywhere; therefore it is nothing but blindness, or even wanton wickedness, that the sophists, without any distinction, as the unclean swine, gather all things together, and mix the sayings among themselves, so that none is rightly understood.

039 Wherefore now we say, that nian ought to consider these two texts, which are here, and which are in Matthew, aright, and to keep them both as they are, and as they read, yet each in his own order. For this is true and right, that one should teach the people everything that Christ has commanded or commanded, as one teaches about what we are to do; but yet in this way, that one does not leave out or put in the back the other piece, as he says here about faith, but orders it as he himself sets and orders it. For in the same text Matthäi Cap. 28:19, he first commands the apostles to go and teach all the Gentiles and baptize them in the name of the Father, the Son and the Holy Spirit; that is, to preach the doctrine of the gospel, how they are to be saved, if both Jews and Gentiles do not yet know, and then to baptize them and make them Christians. This is the first and most important thing, to which these words also apply: "He who believes and is baptized" 2c. Then follows the other part, which is to follow the teaching of faith, what those who believe and are baptized are to do. These, saith he, ye shall observe to do all things whatsoever I have commanded you, that it should be according to my word, and not according to the law and ceremonies of the Jews, or according to the commandments of men, in works of their own choosing, or in the service of God 2c.

40. therefore, these two pieces should also be

976 L. 12. 220-222. on the day of the ascension of Christ. W. XI. 1321-1323. 977

Separate them without mixture and purely, so that the doctrine of faith and our baptism come first as the principal and foundation of our salvation, and the other follows after it; and so that each is taught and kept in its place. For there is, as I have often said, and as is certain and clear in itself, a great difference between the two, which is taught of that which we do, or is called our work, and of that which Christ did, and we received from him; and the one is to be exalted and held far and high above the other. Now it is evident that in these words, when he says, "Teach all the Gentiles and baptize them," 2c., item: "He that believeth and is baptized," he does not hold up to us our works or doctrine of the law, but his work and gift, which we cannot receive otherwise than by faith; which is the treasure by which we are saved, not acquired or earned by us, but given to us by him. For we cannot ever say nor boast that Christ, in whom we believe, or the baptism we received in him, is our doing, or brought about by any man.

41 To show this, he also puts this saying pure and simple: "Whoever believes and is baptized will be saved. As if to say, "If anyone asks about this and wants to know how to be saved, let this be the main thing or doctrine, that he believes and is baptized; here it is not disputed whether one should do good works, for there is no dispute about that; but it is about a greater matter, that is, not what we should do, but where we should seek it and may certainly obtain it, so that we may be saved from sins and death and have eternal life and salvation. Here Christ actually explains and interprets what the main doctrine of the gospel is supposed to be, puts it solely on faith and baptism, and concludes that for this reason and therefore we are blessed if we have Christ through faith and baptism.

(42) For "to believe" really means to hold as true, and to commit oneself wholeheartedly to, what the gospel says about Christ, and all the articles of faith, that he was sent and given to us by God, and for this reason suffered, died, rose again, and ascended into heaven, that for his sake we might be saved from

God shall have forgiveness of sins and eternal life. And so that faith may grasp and retain these things more firmly, he gives us baptism; with such a visible sign to testify that God accepts us and certainly gives us what is proclaimed and offered to us through the gospel.

43 If I am to believe this, I must not add my own work to it, or seek my own merit and bring it before God, as the monks and Jewish saints do; for the two do not suffer at the same time and cannot stand together: believe that we have and keep God's grace for Christ's sake without our merit; that we must also obtain it by works. For if it were to be earned by us, we would have nothing to do with Christ. Nor is it necessary to suffer such mingling and begging as the wretched sophists mend and rag, that Christ has done enough for original sin and past sin, and has opened the door to heaven; but in the meantime we ourselves must also atone for sin by our works, and merit grace, that we may enter in fully. For this is to take away Christ's glory, even to make him unworthy, with his death, resurrection and ascension, as if he did not deserve us enough, and his suffering and blood were not powerful enough to take away sin; which alone, as St. John says in 1 John 2:2, is the propitiation for all the sins of the whole world.

44 And that one must understand this and similar sayings, is taught and transfigured by St. Paul in his epistles, and especially to the Romans Cap. 3, 24, 25, where he proves that we have forgiveness of sins and are justified before God solely because of the mediator and seat of grace of Christ, through the redemption in His blood. And set forth clearly the word free, without our merit, and not for our works; that we may have certain consolation, and not doubt of grace and salvation, whether we be unworthy, and have other sins. For where men are taught thus, If thou wilt have forgiveness of sins, and a gracious God, thou must have so much good works and merit, that thou mayest put away thy sin, and overcome it.

978 2. 12, 222-224. on the day of Christ's ascension. W. Ll, 1323-1326. 979

faith is already cast down and extinguished, and Christ is no longer of any use, the conscience is deprived of all comfort, and man is driven to despair, because he seeks it in himself, and through himself dares to do that for which Christ alone was sent and had to do for us, namely, to fulfill the law and earn grace and eternal life through his obedience.

(45) Behold, this and other sayings concerning faith must be understood in this way, lest they be perverted and corrupted with false glosses and additions contrary to faith and Christ's mind, as must be done when the doctrine of works is added to it, and no distinction be made between the main doctrine of the gospel concerning Christ, which faith alone comprehends, and the doctrine of the law concerning our works. For, as I have said, the two cannot stand at the same time, but are utterly repugnant: believing that grace and eternal life are given to us for Christ's sake alone; and yet seeking and pretending to our own merit of the same.

46. so Christ actually wants to cancel and take away both the Jews' and all the world's presumption and glory in their law or work with these words, as said above, and concludes that no one will be saved because of it, but only through faith in this Lord, who is preached that he has overcome our sin and death through himself and sits at the right hand of God 2c.

(47) From this, then, you can properly distinguish these two sayings from St. Matthew and St. Mark, which the papists throw at each other out of ignorance, that they both exist; so that in this text: "He who believes and is baptized" 2c., our works and deeds are separated from faith, as far as merit is concerned, and are thus excluded when one speaks of the righteousness and blessedness of a Christian before God. Not that they should not be there, or that a Christian and believer should not do good works: but so that it may be known that we are not saved by our own worthiness, or that our works do not find the merit of grace and eternal life; but that it is through Christ alone that we deserve it, and for his sake.

We must receive it through faith. So this saying, "He that believeth and is baptized shall be saved," is rightly understood.

48 When we know and have these things, let the teaching of the other sayings follow, that we also ought to do good works, and so that they also be done in and by faith; which always takes hold of Christ, and reproaches God, that for the sake of the same Mediator, by grace, he will accept our life and work, and will be pleased with them, and will not impute what is still unclean and sinful in them. Therefore this saying Matth. 28, 20. is also correct: "Teach them to keep everything that I have commanded you"; that only the main part, which should be there before, is not thrown away. For where faith is not present, all our actions and life are worthless before God, and no good work can be done, as Christ says Joh. 15, 5: "Without me you can do nothing" 2c.

(49) Behold, by this distinction thou mayest understand this saying aright, and learn it, and use it for thy comfort in the fight against the terror of the conscience of sin and death, for apart from such experience there is no understanding of the power of faith; as is seen both in the papists and in all the other sects, who preach these words, but pass over them so coldly as if it were no matter at all, and confess with their smeared addition that they know nothing of it. O what is it, says a pope, that you know nothing but to preach the faith, we are not unbelieving heathens or Turks. Yes, dear man, if it is so easy, then begin and try it once, what you can do with it, when the hour comes, when death comes before your eyes, or the devil frightens and saddens your conscience, since your own reason and all your senses feel nothing else, but vain God's anger and the fear of the hells.

(50) If you are a Christian here, as you claim to be, you must believe and not doubt the article that Christ died for you, and by his resurrection and ascension overcame your sin, death and hell, and even destroyed and devoured them. Where does it come from that you still feel this way before death?

980 L i2, 224-227. on the day of Christ's ascension. W. xi, 1326-1329. 981

Do you fear God, flee from Him, and pale before His judgment? This is a sure sign that you lack faith, for faith cannot be grieved or despondent in the face of death or hell, but where it is, it lifts up the heart and makes it fearless, so that it can confidently say, "Why do I inquire about sin, death and the terror of the devil? For I have a Lord who sits above at the right hand of God and rules over all things in heaven and earth, and gives me his righteousness and life. If you know the art well, I will also say that you are a doctor above all doctors; but it will certainly happen to you, like all others, even the highest saints, that you will soon run out of it and become much too little, when it comes to the right meeting and drawing.

51. For the fact that the world holds the doctrine of faith in low esteem, makes it walk safely and recklessly, and neither knows nor has experienced what the terror of sin and a desponding conscience do; but afterwards, when death and terror overtake it, it knows no counsel, and suddenly falls into despair, and then, when it has lasted too long, must well learn what a thing is about faith that it did not know before, namely: That it is not dead letters, or words on the tongue, or an idle thought and delusion, which the papists call faith; but an undaunted, undaunted courage, which can defy Christ with all the courage of the heart against sin, death and hell.

For this reason even the high saints complain here about their weakness, and must confess, because they are still grieved and sad in terror and fear, that they still lack much in faith. For there is certainly no doubt nor lack in these words: "He that believeth shall be saved," 2c. that hell is already closed, heaven is open, eternal life and joy are there; but there is still lack in the first part, that you are not yet the man who is called qui credit, a believer, or are ever still weak. However weak you are, if you only cling to Christ, you will find the comfort, power and strength to overcome all terror, death and hell, which all men's strength, works and merit cannot do.

(53) Yes, your conscience speaks here from the preaching of the law, you have nevertheless sinned and not kept God's commandment, as you are guilty of eternal damnation 2c. Answer: I know this, alas, all too well, and you must not tell me about it now; therefore save your teaching of the law from my doings to another place, when I first have this chief good of my salvation, namely, Christ with his righteousness, who overcomes my sin and death. This alone I will hear now, and shall soar as far and high above it as heaven above the earth. For it is not now to be asked what I shall do or live, but how I may stand and abide against sin and death, or, as Christ says here, be saved. When I have attained this, and am now righteous and blessed in Christ over all that is called sin, death, hell, God's wrath, law and work, and am an heir of eternal life, then I will also hear how I am to live on earth. Then come, teach and exhort, as a faithful schoolmaster, as much as thou canst; but so that thou go no further with thy Moses than it behooves thee, that thou wouldest teach me to be saved by it, or to overcome sin and death.

54 Now this is the saying which he commands to be preached among all creatures. But that it may be known that he will confirm such preaching in his kingdom, that we should not first doubt it, or wait for another, but hold fast to it, and know that it shall remain so, as to the irrevocable judgment of this Lord of all creatures; he repeats the same again, and makes it stronger by the no, saying:

But he who does not believe will be condemned.

(55) There you will hear the final judgment against the Jews and all the world's defiance and glory. For as the foregoing piece with one word hath opened heaven, hath shut up hell, hath abolished Moses and the terror of the law from them that believe; so here again with one word hath he shut up heaven, hath opened the jaws of hell, hath made death omnipotent, hath made Moses an intolerable tyrant to all them that believe not. Against this

982 8. 12, 227-229. on the day of Christ's ascension. W. XI, 1329-1331. 983

It shall not help, neither will it help, whether thou, as the Jews, be zealous to death for the law, and be martyred and burned for it, saying, I have done many good works, and have been heartily soured: for here hearest thou the sentence, He that believeth not shall be damned."

For though all men undertake and do all things whatsoever they are able, yet apart from this Christ all things are already determined under sin and the wrath of God, as we have heard in the gospel of John 16:8, that the Holy Spirit should punish the world for sin, that they should not believe. The judgment of condemnation has already been pronounced on the world with all its righteousness of the law and its worship. No one can escape this judgment on earth, nor be saved from condemnation, for by hearing and believing this sermon, which says that those who believe in this Lord shall not be condemned for their sins, but for His sake have forgiveness of sins and eternal life. For "God so loved the world," says Christ John 3:16, "that He sent and gave His only begotten Son, that whosoever believeth in Him should not perish. "2c. "For God did not send His Son into the world to judge the world, but that the world through Him might be saved. Therefore he that believeth on him is not judged: but he that believeth not is already," saith he, "judged: for such a sentence of condemnation remaineth upon him for unbelief's sake, which retaineth all his sins, that they be not forgiven; and so he increaseth sin, and increaseth condemnation; that above all other sin he despiseth Christ also, and believeth not.

67. But the fact that Christ adds to the first part, "whoever believes", and reports about baptism, is due to the command about the outward ministry in Christianity, as he also summarizes Matth. 28, 19 in the two parts: "Teach all the Gentiles and baptize them" 2c. And shows first of all that nevertheless the faith of which this gospel preaches must not remain secret and hidden, as if it were enough that everyone wanted to go when

But that it may be manifest, not only where the gospel is preached, but also where it is received and believed, that is, where the church and Christ's kingdom stand in the world, he will bring us together and keep us together by this divine sign of baptism. For if it were without this, and we were to be scattered without outward gathering and signs, Christianity could not be spread out, nor preserved to the end. But now he wants to bind us together through such divine gathering, so that the gospel will go on and on, and through our confession others will also be brought to it. Baptism is therefore a public testimony to the teaching of the gospel and our faith before all the world, so that it may be seen where and with whom this Lord reigns.

68. On the other hand, he has also ordained this sign, so that it may be known that through this outward ministry of both word and water baptism he wants to work and be powerful in his church, and that each one may thus accept baptism, and know that Christ himself hereby testifies to him that he is accepted by God the Father, Son and Holy Spirit; for this means in the name of the Father, and of the Son, and of the Holy Spirit: Spirit, according to the commandment of the Lord Christ; and therefore baptism shall be a sure sign and seal beside the word or promise, that we are called to the kingdom of Christ, and are incorporated into it, and if we cleave to it by faith, shall be the children of God, and heirs of eternal life; as we have elsewhere often said of baptism.

(59) And it is very well ordered of Christ, that in his kingdom, which is to be in all the world, and among all creatures, he should not make many and divers manners, as it was before with the Jews, and as there must be divers diversities of people, nations, and tongues; but should take for it, without all ceremonies and outward ordinances, the simplest and most common sign, which is one and the same in all places; as also the preaching is one here, and in all places, and all things that are in the world, great, small,

984 L. i2, 22S-23I. On the day of the Ascension of Christ. W. n, 1331-1334. 985

However, if someone from the ends of the earth were to come to us and see how we do it, he would have to say that it is the same and the same word and sign that he learned and received.

(60) Otherwise the world is unequal, and there is almost no village, no house, no citizen who does not have his own way; but Christians are such people who, according to their Christian nature, all have the same doctrine, the same language, the same sign, as well as the same faith and confession through and through; so that the kingdom of Christ may be a kingdom of love, unity and peace everywhere. Which would not be possible to remain so uniform and constant in the world against all devils and their scales, unless Christ by his divine power preserved it to the end. How one nevertheless sees and experiences, although the devil causes so many rottennesses, how soon they split and fall from themselves. How many innumerable sects and tyrants the devil has raised against the gospel these fifteen hundred years, and has subjected himself to wipe out the kingdom of Christ or ever to separate it; and yet to this day remains one and the same preaching, faith, baptism, and everything, so that even the world, if it were not wilfully blind and obdurate, would have to see and grasp this Lord's power and authority.

61. But it is enough for Christ that he says in the first part of this saying: "He who believes and is baptized"; and in the other: "But he who does not believe" 2c., he does not repeat baptism; of course, because it is indicated enough with the first one, and elsewhere it is commanded further than, Matth. 28, 19: "Teach all the Gentiles, and baptize them in the name of the Father" 2c. And it does not follow that baptism should be dispensed with for this reason, or that it is enough for anyone to pretend that he has faith and should not be baptized. For whoever becomes a Christian and believes will certainly gladly accept such a sign, so that he may have both such a divine testimony and confirmation of his blessedness with him, and may strengthen and comfort himself with it in his whole life, and that he may also publicly confess this before all the world. How then to a Christian

Both pieces belong to each other, as Paul says Rom. 10, 10: Believe with the heart before God and with oneself, and confess with the mouth before the world. However, it can happen that someone may believe even though he has not been baptized; and again, some receive baptism who do not truly believe.

(62) Therefore, this text must be understood as commanding and confirming baptism, which is not to be despised but to be used, as has been said, and yet not so narrowly that anyone who could not come to baptism would be condemned.

(63) And summa, from this text proceed these four sayings: 001 That some believe, and are baptized; which is commonly the command of Christ, and the rule to be taught and kept. 002 Some believe, and are not baptized. 3. some believe not, and yet are baptized. 4. some believe not, neither are they baptized.

64 The text itself gives this distinction. And it is always kept in common that if someone believes and yet dies without being baptized, he is not condemned because of it; for it may happen that someone believes, and even if he desires baptism, he is hurried away by death. It is not necessary to say any more about this now.

(65) But here the wicked Anabaptist flock blaspheme against the dear baptism, pretending: Whoever does not believe beforehand should not be baptized, and thus want to overthrow infant baptism. But because error against the Anabaptists has been written often enough in previous posts and elsewhere, we do not want to make this clear now; it is enough to know how Christ separates the two parts from each other, as the apostles also do, teach or preach, and are baptized. For baptism is given only once, otherwise one would have to have many priests if one were to baptize as often as one has to preach and teach. But the teaching and preaching is the most important part, which must go on forever.

(66) Therefore, it is not commanded here whether baptism should precede or follow; but that the ministry of preaching should be carried on before all things, and that it should go before, God granting when baptism shall follow. For it is evident,

986 L. 12, 231-234. On the day of Christ's ascension. W. LI, 1334-1337. 987

that he who has once been baptized is no longer allowed the same sign, but the word and preaching, by which faith is awakened, strengthened and preserved, we may do without ceasing. Therefore we also see that baptism is commanded to much lesser people than the ministry of preaching. For Christ, says John Cap. 4:2, did not baptize anyone himself, but commanded his disciples to do so; and St. Paul 1 Cor. 1:17 says that he was not sent to baptize, but to preach the gospel, and that he himself baptized few people, although he preached the gospel to almost all the Gentiles.

67 Therefore this is the sum of it: that one should pay attention to the word or the doctrine, and not look at the man whether he believes; but, where the word is, there one should also give baptism, whether young or old. For it is not commanded thee, neither is it possible for thee, to see into the heart of man, whether he believeth or not: this is commanded to Christ alone. Just as we are not commanded in our preaching ministry to see how each one believes and who accepts the word or not; and it does not apply that you would not preach sooner than only when you first see those who accept and believe; for then you would never have to preach anything. Therefore, in the ministry of baptism, you must not wait until you are sure who believes or does not believe, but see that where the word goes and is heard and baptism is desired, you are commanded to administer baptism to both young and old. For where the word, as the chief thing, goeth right, all the rest goeth right also; as again, where the word or doctrine is not right, the other also is vain; for there neither is faith nor Christ. But the Word brings and gives us everything, Sacrament with its power, consolation of conscience and Christ Himself; for it is His power and might, as Psalm 110, 2. calls it, "the scepter of His power", or His kingdom, and Sanct Paul Rom. 1, 16., "a power of God to salvation, to all who believe in it" 2c.

(68) This is the true headship, which Christ and the apostles all led and commanded themselves to lead; just as here, too, he particularly

He gives his command: "Go into all the world and preach the gospel to every creature" 2c. The other, as the lesser ministry, may well be performed by others who do not have this high command; as both Christ and the apostles sent their many to lay hands on the sick. And it is well to be remembered that through the apostles' preaching on the day of Pentecost and afterward the number of believers became five thousand, who accepted the word and were baptized, Apost. 2, 41. and Cap. 4, 4. that such a multitude was not all baptized by the apostles, who had to wait for their commanded preaching ministry, but by the others who were with the apostles; just as St. Paul, when he was already called to the apostleship, was baptized by a disciple, Anania, Apost. 9, 19.

(69) Therefore it is not a matter of persons who is baptizing or being baptized, who is preaching or listening, holy or sinner, believer or unbeliever; but if only the word remains pure and is taught, then the ministry is also right, the person as he pleases. Wherefore if these things be before, he speaketh afterward unto thee, and unto me, if any hear the word, and be Christians, exhorting thee with this saying, He that believeth and is baptized shall be saved."

(70) But the preachers who are in the ministry, and have the pound that is to grow, are told to preach only where they come, and to give baptism with the ministry. But who believes or does not believe, you must let Christ himself command; for this is not in the preacher's power, but only in the power of the Lord Christ, whom he will save or condemn, as the Lord over life and death, and may give it or take it away to whom he will.

(71) Neither will he be silent concerning those to whom he will give it, saying, "He that believeth and is baptized shall be saved," and again, "He that believeth not shall be damned. That here no other thing shall help nor hinder, neither shall there be any distinction of person or estate, but one as good, and as dear to him as another, if he will but believe and be baptized. All who are disciples of this sermon should learn this.

988 L. 12, 234-236. on the day of Christ's ascension. W. XI, 1337-1340. 989

The pastors and teachers should only see to it in their office that they preach faithfully, and as St. Paul says in Apost. 20:27, not to conceal all the counsel of God, that the hearers may know what God desires of them and has decreed concerning them, which all the world has always sought, searched, and searched for, but no one has ever been able to meet and know, until it has been revealed through Christ from heaven and has been put into this sermon; that no one should seek or gape any further for other revelations, but here you hear plainly and clearly that the gospel shows you by oral preaching and sacrament, that you should have no doubt. If you believe such preaching, you shall be saved. But if thou believest not, the sentence of damnation is pronounced upon thee also, notwithstanding how thou workest for salvation by thy works and deeds, though thou doest the works and miracles of all angels and men. For the whole world is hereby divided into two parts, and separated from one another by a great difference, one to heaven, the other to hell; that there shall be no other judgment of them at the last day, but according to this preaching, who hath believed, or who hath not believed.

(73) Therefore, we should thank God that we are also a part of those who are to be saved. For we are also among those who are called God's creatures, whom He commands to say these things. So we also, in praise of God, were baptized into Christ, and have preached him and confessed him before all the world, as the Lord who sits at the right hand of God and reigns over all; so that whenever preaching, faith and confession are pure and righteous, God may grant that life may continue afterward. This is what is said about the preaching of the Gospel, which Christ commands to be preached in the world according to Him. Now follows the last part:

But the signs that will follow those who believe are these 2c.

(74) Here also the rats have to ponder (about the signs) with useless questions: Whether they have ceased, and why they do not still happen through us? But it is enough to know that such signs are given for testimony and public proof.

This preaching of the gospel, as they especially had to go strongly in the beginning of the same, until the gospel was spread into the world, since they are no longer so mean; as also it is not necessary, now that this preaching has already gone through all countries and languages.

75 Although it is true that the same power and effect of Christ always remains in Christendom, that where it is necessary, such miracles can still take place. Just as it has often happened, and still happens, that in Christ's name the devil is cast out, item, by invoking his name and prayer the sick are healed, and many are helped in great needs, both physical and spiritual; so also now the gospel is proclaimed with new tongues, where it was unknown before. For such signs are given to the whole of Christendom, as he says here, "to them that believe"; though such gifts are not always seen in individuals, as the apostles did not all do them alike.

76. But these are still small and almost childish miraculous signs compared to the real high miracles that Christ works in Christianity without ceasing through his divine, almighty power, of which he often says elsewhere, namely: That the same is defended and preserved on earth, and still some of God's word and faith, yes, still a Christian remains on earth against the devil and all his angels; item, against so many tyrants, mobs and false ungrateful people among the Christians, yes, also against our own flesh and blood; which all together storm against the kingdom of Christ: And yet the devil, with all that he is able to do, and with all that he avails himself of, must not become so mighty as to be able to blot out the font from the church, nor the gospel from the pulpit, nor the name of Christ, nor the company that clings to Christ, from his kingdom in the world, and cut them off, though he undertook it with great earnestness, and has not yet ceased to do it, through the pope, the Turk, and all his scales. As such miracles and power the Psalm 110, 2. prophesies and boasts of Christ, that he shall reign in the midst of his enemies; who are so wicked and bitter, that if they could, they would gladly destroy all in a moment.

990 D. I2, 236-238. on the day of Christ's ascension. W. LI, 1340-1343. 991

teach what lives and works in Christendom; and yet a single Christian with his preaching and prayer can help and sustain a whole city and country, so that the devil cannot resist, he must let many people come to baptism without his thanks, hear the gospel and teach it, yes, even for the sake of it let both household and government remain.

That is, casting out devils, driving out serpents, and speaking with new tongues for believers and Christians; for those visible works are only signs, says St. Paul in 1 Corinthians 14, for the unintelligent, unbelieving multitude, and for the sake of those who still need to be brought here: But we, who already know these things and believe the gospel, what may we do with them for ourselves? And, if it were necessary, they would be done much more easily, because we see that these great miracles take place among us through Christ, through which the power of the devil, death and the terror of sin in our hearts are overcome, and so many devout Christians, both young and old, die happily in Christ and trample the devil under their feet through their faith. Of what power and authority of Christ's kingdom St. Paul and other apostles everywhere boast, and Christ Himself boasts of this above all miraculous signs, Luc. 10:19, 20, where He says: "Behold, I have given you authority over all the power of the enemy" 2c. "But do not rejoice in this, that the spirits are subject to you; but rejoice that your names are written in heaven" 2c.

78. Thus, even today and forever, great signs and wonders go on, and wonders upon wonders, so that a city, or a small group and gathering of Christians remains in the right knowledge of God and faith; yet more than a hundred thousand devils are directed at them, and the world is so full of mobs and evil men and tyrants; and yet the gospel, baptism, sacrament, confession of Christ is preserved without their thanks: That it may be seen, how he hath for the Gentiles outward signs to be seen and grasped before the eyes; but the Christians must have much higher heavenly signs, against which

those are still earthly. Therefore, it is no wonder that they have now ceased, after the gospel has resounded and been proclaimed everywhere, to those who knew nothing of God before, whom he had to lead here with outward miracles, and, as children, reproach such apples and pears.

79. On the other hand, we should praise and glorify the great and glorious miracles that Christ performs daily in his Christianity, so that they overcome the power and might of the devil and snatch so many souls out of the jaws of death and hell; because the devil fights and rages daily in the world with fierce anger and wrath, and yet he must give way to the Christians. What is it that he rages in a poor man and then comes out again? All the same, all the world remains in his power, if it does not recognize Christ; but where a heart against death or sin and the terror of hell happily dies to Christ, he is driven out of his throne and dwelling place, and his power and kingdom are weakened and taken away from him.

80. But such miracles and signs the ungodly world shall not see nor respect, but with open eyes and hardened heart run against them and blaspheme; as it always despises God's work and also blasphemes the outward manifest miracles of Christ and the apostles, and would despise them even more if they were done by us; that God must also cease with them after the gospel has been revealed everywhere, and only give vain signs, at which they are annoyed and offended, and therefore must be overthrown and perish by divine power. Just as it happened to the Jews with Christ, when they did not want the signs, so that he would show them and everyone his good deeds and help, but sought and demanded others: then he also stopped and would not let them see any other sign, but the sign of the prophet Jonah, when he lay crucified in the grave for three days in a state of weakness and death, and yet, torn out of it by his resurrection and ascension, reigns mightily in all the world, overthrowing and destroying them with all their power.

992 L. 12. 23S-241. On the Sunday after the Ascension of Christ. W. Ll, 134S-1S4S. 993

On the Sunday after the Ascension of Christ.*)

Joh. 15, 26. to Cap. 16, 4.

But when the Comforter comes, whom I will send to you from the Father, the Spirit of truth who proceeds from the Father, he will testify about me. And ye also shall testify, because ye have been with me from the beginning. These things have I spoken unto you, that ye should not be offended. They will put you under ban. But the time will come when whoever kills you will think he is doing God a service. And they will do this to you, so that they will not recognize my Father or me. But these things have I spoken unto you, that, when the time shall come, ye may remember that I have told you. But I did not tell you this at the beginning, because I was with you.

1 Your love has heard much of faith before, now hear also of the testimony of faith, and of the cross which follows. For thus Paul said to the Romans, Cap. 10:10: "If a man believe from the heart, he is justified." For if one wants to be pious, he must start in the heart and believe; this only does for piety, but it is not enough for salvation. Therefore one must also do what a Christian life brings and remain constant in it. Therefore Paul adds, "And if a man confess with his mouth, he is saved. These two things are what make one blessed, faith and confession of faith. Faith saves from sins, hell, the devil, death and all misfortune. Now, if we have this, we have enough; so God lets us live here, that we reach out to our neighbor and help him; thus God wants his name to be praised and his kingdom to be increased. Therefore, one must praise His name here, confess faith, and draw others to Him, so that the kingdom of God may be increased and His name may be praised.

2 So faith must be exercised, worked and armored, even pulled through the fire like gold; for faith, the high gift and treasure of God, must break forth and become certain before me, before God,

*This sermon is found in a b c, as well as in seven single prints from 1522, 1523 and 1525, and in the booklet: "Wie man recht und verständlich einen Menschen zum Christenglauben taufen soll", from 1523. Cf. Erl. A. 12, 238 ff. D. Red.

before all angels, devils and the whole world, that it is right. For just as a precious stone does not want to be hidden, but carried; so faith also wants and must be carried and made known; as it is written in the 1st epistle of Peter, 1. v. 7: "Your faith shall be proved, and found more precious than gold that perishes, which is proved by fire."

Now, with the confession I have to burden myself with devils, hell, death and the whole world, kings and princes, pope and bishops, priests and monks. For through faith all that reason can and has devised for the salvation of souls falls away, and all the world's monkey business must be punished, and only its jewels must be praised; for this the world cannot stand, therefore it falls down and chokes, kills, and says, "It is better that one die than the whole nation perish," as Caiphas says John 11:50. 11, 50. So the confession must break out, namely, that God alone is the Savior; and that same confession brings us around the neck; as the Lord says to the disciples afterwards: "They will put you under ban.

4 The cross cannot be painted in any other way than it is painted here, for that is its true color. But to lie at home in bed, to be sick, is nothing compared to this: it is indeed a suffering esteemed; but this is a golden suffering, that we are persecuted and killed with shame, that those who persecute have the praise, and that the prize, right and honor is on their side, shame, ignominy and injustice is on our side, versus

994 H2 , 24I-S44. On the Sunday after the Ascension of Christ. W. xi, 1346-1349. 995

of the world, which then wants to defend God's honor by saying that all the world has done right to us, and that God, the Scriptures and all the angels stand against us. There must be no complaint, no justice, but be cursed and put to shame. So it also happened to Christ that they threw him into the most shameful and ignominious death, and hung him between two thieves or murderers, and he was considered a chief scoundrel, and they said with blasphemous words: "He has called himself the Son of God; now help him if he wants it otherwise. Then God had to be against him and all the angels. So he also says here: "They will kill you," and not badly, but with shame, so that all the world will say that they are doing God a service. Now this is a hard thing, that one nevertheless holds there and confesses that God is gracious to us and a savior against all the world, against all shining and appearing. So be it, however hard and sharp it may be, it must be known, if we want to do otherwise.

(5) Faith must be aware of all these things, and nothing more certain than the cross follows confession. For it is certain that we will encounter, whether in life or in death, that everything we do will be regarded as against God and against the Scriptures. So it would be better to learn this from people here in life than from the devil in death, for people cannot go any further than their ears; but the devil has a sharp tongue, he penetrates the heart and makes the heart tremble, and makes you so afraid that you think you are lost and corrupt, that heaven and earth, God and all the angels stand against you. This is what the prophet means in the 6th Psalm v. 7. 8. when he says: "I have labored with my groaning. I have washed my bed all night long, and with my tears I have made my bed; my form is decayed for wrath, and is waxed old; for I am troubled in all places." For to stand there is hard. Now you see how few there are who can testify to this faith. For one fears his wife, another his children and goods, the third his own.

6 Now faith is in vain if it does not remain steadfast to the end, as Chri

stus says in Matthew 10:22 and Cap. 24, 13: "He who perseveres to the end will be blessed." Therefore it would be better to experience it here than there. And if one flees here, there is no faith in the heart, only a dead opinion or delusion, which is without marrow, strength, sap and bone; but where there is true living faith, it penetrates through sword and fire. Now let us see how the Lord comforts his disciples here. He speaks thus:

I.

But when the Comforter will come.

7 That we may not despair, he saith: I will send you a Comforter, and one that is almighty. And call the Holy Spirit here a Comforter: for though my sin and the fear of death make me foolish, yet he cometh and stirreth up my heart, and saith, Hie, fresh up! So he inspires us with courage, speaks to us in a friendly and comforting way, so that we do not despair of death, but go up fresh, even if we have ten necks, and say, "Even though I have sin, they still pass through; and if I have more of them, so that they come crashing down on me, I hope that they will not harm me. Not that sin should not be felt; for the flesh must feel it: but the Spirit overcomes and subdues stupidity and fear, and leads us through; for he is powerful enough for this. Therefore he further speaks:

Which I will send you from the Father.

8. for he, the Father, is the initial person; I, the Son; and from us comes the Holy Spirit. And the three persons are one thing and being, at the same time mighty and powerful, as he expresses and speaks even better:

The Spirit of Truth, who proceeds from the Father.

(9) This much is said, He that comforteth you is almighty, and the Lord of all things. Now what can the creature do against us, if the Creator stands with us? Behold, how great is the consolation of the Holy Ghost. Now let all the Turks come here; if he who is our

996 L. 12, 244-247. on the Sunday after the Ascension of Christ. W. XI, 1S4S-IS5I. 997

If it is protection and restraint, it has no need. For so John says in his first epistle Cap. 3, 19. 20.: "By this we know that we are of the truth, and we lift up our heart to Him, that if our heart condemns us, then God is greater than our heart, and knows all things." So he says also v. 4. in the following chapter: "Little children, ye are of God, and have overcome them: for he that is in us is greater than he that is in the world." Now if the Lord says, "I will send him to you so that nothing can harm you," is this not a great comfort; who would not become bold and courageous here? And call him a "Spirit of truth," that is, where he is, and cometh, there is ground, truth through and through, there is no falsehood nor hypocrisy; for the Spirit feigneth not: but where he is not, there is vain hypocrisy and falsehood. Wherefore also when it cometh to pass, one falleth away: for there is not the Spirit of truth. Now further he speaks:

It will bear witness to me.

010 This is, If he that is in the heart speaketh through you, and make you sure and certain that the gospel is true; whereupon cometh forth the confession of the gospel. What then is the gospel? It is a testimony of Christ, that he is the Son of God, the Savior, and nothing else. This is what Peter means in 1 Ep. 2:9, when he says: "You are a royal priesthood, that we have been chosen to preach Christ and to make him known. There must ever be testimony; for this invites the wrath of all the world; for the cross follows; for indignations arise; lords and princes are angry, and all that is great; for the world cannot hear this preaching, nor suffer it. Therefore the gospel is a hostile sermon.

(11) Now reason thinks, "Well, one could preach the gospel, nevertheless, by saying it plainly and simply, without the indignation of the world, and it would be well received. This is what the devil said, for if I believe and say that faith alone in Christ alone does and accomplishes everything, then I will cause all the world's monkeyshines; they cannot stand that. Therefore the doctrine of Christ and the doctrine of men cannot stand together.

fall. For priests and monks, as they are now, have their name, nature and actions from human statutes; the gospel overthrows them. Therefore, they may not accept the gospel and remain as they are.

(12) Thus I say that the Christian faith is directed to Christ alone, without any other influence; so then they do not want to drop their thing and their order; so then the outrages become. Therefore, where the gospel is and the confession of Christ is, there must be a riot, for it throws everything to the ground that is not of the kind. If they were not against each other, they could well stand together. Now they are against each other. For as little as Christ is not Christ, so little can a monk or a priest be a Christian. Therefore a fire must be kindled; for the Lord Himself says in Matt. 10:34 and Luc. 12:51: "I am not come to send peace, but a sword." Follow on:

And you will also bear witness, because you have been with me from the beginning.

013 Yea, then first of all, when ye are made sure by the Holy Ghost, which beareth witness unto you, then shall ye also bear witness of me: for therefore have I chosen you to be apostles, and have heard my words, and my doctrine, and have seen my works, and my doings, and all things which ye shall preach. But the Holy Spirit must be first, or you will do nothing. For the conscience is too weak for sin; indeed, there is no sin so small that the conscience can resist it, even if it were as small as laughter in church. Item, when death comes, the conscience is much too weak. Therefore another must come along and make the stupid, despondent conscience courageous, so that it goes through, although all sins would be on it. And it must immediately become omnipotent, as he is who promises it, so that which before was afraid of a rustling leaf, now is not afraid of all devils; and what conscience before could not receive laughter, now receives all sin.

14 For this is the use and fruit of the Holy Spirit, that sin may be changed into the very highest and best custom.

998 L. 12. 247-24S. On the Sunday after the Ascension of Christ. W. LI. 13S1-13S4. 999

So Paul boasted to Timothy, when he was converted, how he had lived so wickedly before, and now held his sin in such contempt that he made a song and sang of it thus: "I thank him that confirmed me in Christ Jesus our Lord, that he counted me faithful, and set me in office, who before was a blasphemer, and a persecutor, and a reviler. But I have received mercy, because I did it ignorantly, in unbelief. But the grace of our Lord Jesus Christ was the more abundant through faith and love in Christ Jesus. For this is certainly true, and a precious word, that Christ Jesus came into the world to save sinners, of whom I am the chief. But for this reason mercy was shown to me, so that Christ Jesus might show all long-suffering in me, as an example to those who would believe in him for eternal life. But to God, the King of eternity, the incorruptible and invisible, and only wise, be glory and praise forever and ever, amen," 1 Tim. 1, 12-17. I mean, that means a little song sung; the Holy Spirit directs that, where he comes into a heart. Follow further in the text:

II.

These things have I spoken unto you, that ye be not offended.

15 Having strengthened them, he warns them of the suffering to come, so that they may suffer it bravely. For it is a good friend who warns you, and the evil is much more bearable if you have prepared yourself for it beforehand. And says:

They will banish you. But the time will come when he who kills you will think he is doing God a service.

(16) This will certainly happen to you, so prepare yourselves and be ready. And that will be the worst of all, because they will deal with you in the most shameful way, they will think they are doing well, and it will be seen as if you had God against you, and they will sing Te Deum laudamus (Lord God, we praise you) about it, as if you had not done anything.

they have fulfilled God's will and pleasure. Therefore he prepares them here, that they may be bold when it comes to pass; and decides that they shall have God for themselves, though it have no appearance; for God is on their side. And says:

And they will do this to you because they have not known my Father or me.

017 Therefore forbear, forbear, and be steadfast; see that ye be not offended against me; remember that I told you before, that they knew not the Father, nor me; and therefore they shall put you to such shame, and disgrace, and persecution. This you shall never forget; for it will give you great comfort, make you bold, courageous and undaunted. Therefore he concludes the warning and says:

These things I have spoken unto you, that when the time shall come ye may remember that I have told you: but these things I have not told you from the beginning, because I was with you.

18 Which of them would be worse than the one who told the pope that he did not know the Father? He would certainly speak the contradiction and say: Well, that means you speak the devil. Well, they all say they know the father; the Turk also says that. Likewise, they say they believe the Scriptures and God. But there are two kinds of knowledge. The first, as if one knows the Turk from the clamor and rumor; the other, if one recognizes him by his deed, which one feels as if he would take Rome. In this case, we do not recognize him.

19 Thus, on the first way is also the knowledge that some have of God. For they know how to say of him, "I believe in God the Father, and in his only begotten Son;" but it is only on the tongue like a foam on the water, it does not enter the heart; for there still remains a thick growth in the heart, that they think something of their works, and think that they must also work, so that they may be saved; Christ's nature and merit are not enough. Your work is nothing, your wisdom is foolishness, your counsel is nothing, your truth is also nothing, the masses gel-

1000 L. 12, 249-251. on the Sunday after the Ascension of Christ. W. Ll, 1354-1357. 1001

They do not say anything in front of God. So they say, "That is what the devil calls you;" and they say: Christ died for us, but still we must do something with our works. Behold, how deep malice and unbelief are in the heart; the puffed-upness of the heart makes it impossible to know either Christ or the Father.

(20) But to know Christ in the other and right way is to know that he died for us and took my sin upon himself, so that I consider all my things to be nothing, all my things to be fallen, and consider it only that Christ is given to me, his suffering, his piety, and all his virtue to be mine. If I recognize this, then I must love him again, for I must hold such a man dear. Then I continue to ascend the Son to the Father, and see that Christ is God, and has put himself in my death, in my sin, in my misery, and also gives me his grace. Item, there I recognize his friendly will, and the highest love of the Father, which no heart can feel nor sense. So I take hold of God where He is softest and think: "This is God, this is God's will and good pleasure, that the Christ has done this for me. And in the face I feel the high, inexpressible mercy and the love of God.

God in that he placed his dear child in disgrace, shame and death for me; the friendly appearance and lovely face then sustains me. Thus, God must be known in Christ alone. Therefore Christ himself says to his disciples: "No one knows the Son, except the Father; and no one knows the Father, except the Son, and to whom the Son wills to reveal it." Matth. 11, 27.

(21) Again, those who go about with their works do not know Christ, neither do they know what the Father has done through Christ, and do not know that God does not want their thing, but only His Son. So they do not recognize the Father, nor do they know what they have received from the Father through Christ. Therefore they must perish and fall away, and look at God, since he is the hardest, as a judge, and then want to silence the judgment with their good works; so they do not find a good work that is sufficient, and so must finally despair. But this is what it means to "know God," to see that they are nothing, to put the foundation of their heart on Christ, and to consider Him the highest good, to know God as a Father in death and in life. Let that be said enough in this Gospel, let us call upon God to give us grace to know Him and His Christ rightly, amen.

On the Sunday after the Ascension of Christ.*)

Second Sermon.

1. the first part of this gospel, of the Holy Spirit, we will save for the feast of Pentecost, at which it is heard to say why he calls the Holy Spirit a Comforter and a Spirit of truth; item, how he distinguishes the same from the Father.

*The foregoing sermon is omitted from the edition d, and is found in it instead.

and the Son, so that he is the person who proceeds or is sent from both the Father and the Son. And so the Holy Spirit is called at the same time the Spirit of the Father and of the Son, that is, of Christ, as St. Paul and Peter call him Gal. 4, 6. and 1 Peter 1, 11. It is also confirmed herewith that Christ is one eternal God with the Father, because he says here that he is together with the Father

1002 L I2, 2S1-253. On Sunday after the Ascension of Christ. W. XI, 1357-1S60. 1003

sends and gives the Holy Spirit to Christianity; as further stated in the interpretation of these three chapters.

2. But the Lord Christ speaks all these words, as he does through three whole chapters, before his departure and departure, to comfort his dear disciples and together with them all Christianity to the end, about all that they shall encounter and happen to them in the world, when he departs from this life to his Father in heaven; since he is no longer visibly with us, and does not rule in a bodily way, but spiritually, so that we, strengthened and equipped by the faith of his word, can stand against the high and heavy tribulation that comes hard under the eyes of Christianity on earth; as we shall hear.
3. For he hath declared unto them with many words, how the world will show itself against them concerning their ministry, and hath spoken plainly, that they should know that the world would not keep it with them, nor accept their doctrine; as they had hoped before and hitherto, that all the world, and especially his own people, would fall with multitude unto this Christ: But they will do the opposite, not only despising their preaching and word as a vain pretense of foolish men who preach of a crucified man, but also hating and persecuting them for his name's sake. And tell them in short, that they shall have no friendship nor good to the world, that they may learn by experience, and see that his kingdom compares not at all with the world.

But lest they be deterred by these things, and think, What manner of being is this? What shall we preach, if none will hear us, even our own people; what shall others do, and only make enmity against us, if we open our mouths? We are just as likely to keep quiet and let the world go on its way, believing and living as it pleases, than to keep our mouths shut with shame and ridicule afterwards; we will not lead them out. For what are we poor, despised, few, and what can we do against such a great multitude, wisdom, power and authority of the world? Therefore he comforts and strengthens them with these words beforehand:

But when the Comforter, the Holy Spirit, comes, whom I will send to you from the Father, 2c. he will testify of me.

(5) Well, he says, though they hate you and persecute you for my name's sake, and though the devil will wear you out with such hatred that you will have to be silent, yet they shall not bring it to pass that they shall muffle and destroy such preaching; for there shall come another, when I am gone, and, as they think, am dead forever, who shall not be muzzled, but shall testify and speak of me openly before all the world, whether it laugh or be angry. The same shall be, saith he, the Holy Ghost, which both proceedeth out of the Father, and is sent forth by me, when I go unto the Father through the cross and death, and begin to reign in divine power and glory, speaking not as I do now in my own person and weak voice and word, in this little narrow corner, but publicly in and before all the world by him. For I will send him to be in you and to be your comforter, because you have no comfort from the world; who will give you heart and courage against the enmity of the world and the terror of the devil, so that you will testify of me confidently and publicly. And such your testimony shall be called and be the testimony of the Holy Ghost, as it is by your ministry and mouth; which is sent of the Father and of me, and given unto you, that ye may know, and that the world may know, that it is by my power and might, and that it is my Father's opinion, command, and will, which the Holy Ghost preacheth by you 2c.

This is the comfort Christ gives to the apostles for the strengthening of their faith, as they need it for their preaching and confession of him; and hereby promises his whole church that after his resurrection and ascension the word or the preaching of the Holy Spirit shall always, as long as he is seated at the right hand of the Father, sound through the apostles and their successors, and this testimony shall remain in the world, whoever wants to hear it. For they shall not care who hears and accepts it or not; but yet know, because it is the testimony of the Holy Spirit, that he also will be present and

1004 D. 12, 253-2ZZ. On the Sunday after the Ascension of Christ. W. XI, 1360-1362. 1005

He said that the world should not be able to prevent and hinder such things, as it rages against them with its hatred and persecution. Yes, even if no man on earth would accept it, it must still happen that the world is punished by such preaching, as he says afterwards: "The Holy Spirit will punish the world," and thereby receive the judgment of its condemnation, that it has heard this preaching and yet has not wanted to believe, so that it has no excuse to offer; as he also said before: "If I had not come and told them, and done the works, 2c. they would not have sinned, 2c. they would not have believed.

7 Now that he says, "You also will testify, for you have been with me from the beginning," he especially pictures the apostles for all preachers, confirming their preaching so that all the world should be bound to their word and believe it without all contradiction, and be sure that everything they teach and preach is true doctrine and the preaching of the Holy Spirit, which they have heard and received from Himself; as 1 John 1:1, 2. 1, 1. 2. bears witness and says: "That we have heard, that we have seen with our eyes, that we have beheld 2c. of the word of life, this we proclaim to you."

(8) No preachers on earth have such a testimony except the apostles, for the others are hereby commanded to follow in the footsteps of the apostles, to abide in the same doctrine, and to teach nothing else. And yet, besides this, the right sign is also shown, whereby such preaching of the Holy Spirit is to be known and tested, since he says, "The Holy Spirit will testify of me," 2c.; that he will preach nothing but of this Christ, not of Moses, Mahomet, or our own doings; so that we, as St. Peter Apost. 4:12, that by no other name under heaven can we be saved, but by this crucified Christ.

These things have I spoken unto you, that ye be not offended. They will put you under ban. But the time will come when he who kills you will think he is doing God a service.

(9) He himself shows and indicates clearly enough what will happen to them in the world because of their preaching; he sets two strong pieces that cannot be stronger, to dampen the gospel by putting its preachers under ban and killing them, and thus to have done God a service. Who can stand against such an outrage? Or, who is willing and able to preach now, when those who testify of Christ are thus anathematized and put to death? Well, he has said that the Holy Spirit should testify of him and that they should also testify, and strengthens them with this, that through this raging and persecution of the world against them, such a testimony should not be erased; and therefore tells them this beforehand, so that they may know this and thereby be prepared against such an outrage.

(10) Now it is a strange thing to hear and to say that not only the world should run against Christ, the Son of God and its Savior, with its bitter hatred and raving, but also the apostles themselves must be angry at such a judgment of the world; for who would be more sure that Christ with his gospel should do so among his own people, to whom he promised from God, from whom they should expect all good things, as he also proved to them? But here you hear that the gospel is such a sermon, which according to reason and human judgment is bad, an annoying sermon, that is, one that is not only considered a great error or a fool's delusion, which the world despises or laughs at, but also such a thing, which is neither to be heard nor suffered in any way, as the most harmful poison from hell of the wicked devil.

(11) The kingdom of Christ shall have such prestige and honor on earth, that it may be seen and grasped that it is not such a worldly kingdom as flesh and blood seek after; neither must it be called the kingdom of Christ or the kingdom of God, but a disruption and destruction of all good government, both divine and worldly. This may well be called miracle upon miracle, that such a thing should befall the Son of God from the people who are called God's people, and who

1006 L. 12. 25S-257. On the Sunday after the Ascension of Christ. W. n, 1362-1365. 1007

The best are in the world; for he does not speak here of open, reckless, bad boys and godless people, but of those who are called the noblest, wisest, holiest, and, as he says here, God's servants.

Now, these words no one has yet understood, nor can anyone in the papacy understand, what it means: "They will put you under ban," 2c.; they know nothing more to say about this gospel, for it is now an old and dead thing that the Jews were such evil, stubborn people, who did not want to suffer Christ and his apostles. For we could not think that there should now be such wicked people on earth among the Christians or in the church, who should put others under ban; for they need not be Jews or Turks, who have nothing to do with the church; nor has it ever been heard or experienced in the papacy that anyone among them has been put under ban or persecuted and killed for the sake of the gospel and the knowledge of Christ; therefore this preaching is of no concern to them, and can give them neither teaching nor comfort.

But we, praise God, have now had to learn a little by our own experience about our preaching of the Gospel, what Christ meant by this and why he spoke such things, and it is now found above the dispute of doctrine that we have with our opponent, that they, the papacy with its bunch, have been and still are the tender, pious, holy people of whom Christ says here, who put his Christians under ban over the preaching of the Gospel, and kill God in service 2c. And they had done well before, when they suppressed the gospel by force, so that everyone kept up with them, and what they only said or did, that the church must have said or done, and where someone let himself be noted with a word against it, he must be burned with fire as soon as possible.

14 This meant that the cursed heretics and God's enemies were eradicated, and that God had done a holy work. And in our time, they have amply proven it with many examples, and still prove it with many pious people, whom they murder solely for the sake of confessing faith in Christ and God's Word.

so fierce that they will not let them live, even if they want to recant. Therefore, this gospel must not contain much gloss, but only that we may look at it and learn from it the difference between the true and the false church, and so that we may be strengthened and comforted in the face of the same anger. Therefore, let us run over the words a little.

(15) What is meant by "put under ban" is to be understood as meaning (as the Greek text also reads more clearly) to cast out and exclude from the synagogue or gathering of God's people, and to recognize and consider them as separated from all fellowship of the church, to give them to the devil as their own and to cast them into the abyss of hells, as those who never have any part in God's kingdom, grace and eternal blessedness. This is a hard, terrible word, which must terrify every devout heart to the utmost.

For this is true and irrefutable, that such power and authority is given by God to the church, that whosoever it puts under ban, he is truly banished before God, that is, in God's wrath and curse, and deprived of all holy fellowship; as Christ says Matt. 18:17, 18: "Whatsoever ye bind on earth shall be bound in heaven"; item: "Whosoever will not hear the church, him shalt thou reckon a Gentile and a publican". What more terrible thing could happen to a man than that God's curses and the curses of all creatures should come upon him and that he should be eternally deprived of all salvation and comfort?

(17) Now where such a ban and curse is pronounced, the other part must also follow, as Christ says here: "Whoever kills you will think that he is doing God a service by doing so. For this is the execution or punishment that the world considers itself guilty of inflicting on those who have been publicly condemned by God and the churches; that they be condemned without all mercy and cut off from the earth. For such judgment shall be executed against those who oppose God's people, especially with new doctrine and faith; as the apostles were held guilty for preaching against the law, the temple and God's people 2c. For

1008 L. 12, 257-260. on the Sunday after the Ascension of Christ. W. LI, 136S-1S68. 1009

God has also seriously commanded in the Law that no one should be allowed to live, but should be executed without all mercy, and in such a case no one should spare his best friend, brother, son or daughter, Deut. 13:8. This is what Christ wants to say will also happen to you, that you will not only be banished by your own people and thrown under God's curse, but they will also resort to execution and punish you as God's enemies, thinking that they can do no better work than to exterminate such cursed people, to God's praise and glory. So it shall be with the disciples of Christ, as it was with the Head and Lord Himself, that they are considered such evil, harmful, poisonous, accursed people, since everyone is obliged to do so, that they may only be cut off from the earth; and whoever does this has done such a delicious work that pleases God in heaven, and no greater obedience nor service to God can be done to him.

18. Behold, should not this then greatly vex the dear disciples, and be too heavy for them to bear (as Christ tells them afterwards), that they must see and experience such things, not only in their Lord, in whom they believe, but also in themselves; that they are so shamefully cursed and executed for His sake by those who are God's people, who have the proper authority of the church; and moreover, that they must bear the glory and title before everyone, that they have not only done right in this, but have served God to the highest degree, as pious, holy people, who seek and handle God's honor with great earnestness and zeal? What a grievous annoyance this must be to the rest of the weak little group of Christ's church, if this happens in the beginning and the first planting of the same, since the Holy Spirit showed Himself so powerfully with miracles before all the world? What better thing could they expect from other idolatrous Gentiles after this, when such things were done to them by their own friends and brothers, the Jewish people?

(19) This means that the church rules wonderfully, above and against all men's understanding. Who has ever heard that this should be the way God wants Christ to rule?

To make all the world subject, to spread his word in all places, and to gather his church together, when it begins so absurdly and so vexatiously that the dear apostles must leave their heads about it with all the shame, and not they with their little group, but their adversaries have the name that they are called God's people and church? This should be strong enough to take away from the disciples' hearts the erroneous delusion they had about the bodily kingdom of Christ, and to teach them not to hope for worldly or temporal goods, honor, power, peace from him, but to think that he must have another in mind to give, because he lets them suffer disgrace and death here.

20 For this reason he also proclaims these things beforehand, so that his Christians may be prepared against them and know what comfort they should have, and says that the Holy Spirit will nevertheless testify of him against such trouble, as is highly necessary. For it must of course be the revelation and effect of the Holy Spirit that such things are recognized and understood. Who else could believe that this crucified, cursed and banished Jesus should be his true Son of God, the Lord of life and eternal glory?

21. Now in this text the image of Christ's kingdom is presented to us, as it is in the evil kingdom of the world; of which it is prophesied in the first promise of the gospel, from which the church has its first beginning, when God says to the serpent: "I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, but you shall bruise his heels", Gen. 3, 15. This enmity must therefore continue forever in the world and remains an eternal enmity and eternal strife: that where Christ comes with his preaching, he meets the serpent; who then soon begins to rage against him, piercing and biting with his poisonous tongue and teeth; for he also fears his head. But it has not won anything yet; it still lies under the feet of this seed of the woman, which steps on its head, and continues until it has shot its poison and anger at him.

1010 L. 12, 266-262. on the Sunday after the Ascension of Christ. W. XI, 1368-1370. 1011

and its power will be destroyed so that it can no longer do any harm.

(22) This is our comfort and victory, which we have in Christ, that he still wants to preserve his church against the wrath and power of the devil; but nevertheless we must suffer such stings and murderous bites of the devil, which hurt our flesh and blood. And the most difficult thing is that we must see and suffer such things from those who want to be called God's children and the Christian church. But we must learn and become accustomed to such things, for Christ Himself and all the saints have had no better.

23. It was also hard and sour for our first father Adam that he had to learn to understand this saying: "I will put enmity between you" 2c., in his own children, since his firstborn son, given to him by God, beat his brother to death for the sake of his sacrifice and worship; the like of which the dear fathers, Abraham, Isaac 2c., had to experience in their own houses (where ever the right church was) that one brother persecuted the other (who had seen, learned and received the same faith, God's word and service from one father). Therefore it should not be surprising or strange to us if we also have to experience such things, not only from our papists, from whom we now have our judgment, and should know well what they are against us and what we should do to them, but also from those who are still among us and are also called evangelicals, and yet are not righteous.

This is the first part of this sermon and prophecy of Christ. Now follows the other, which is the cause and how it happens that such excellent people, the best, wisest and holiest of God's people, who earnestly mean and want God's honor and service, persecute Christ and his Christians so bitterly and horribly.

And this is what they will do to you, so that they will not recognize my Father or me.

(25) Then you hear why it must be done; and he himself confesses what moves them to such hatred and persecution against the Christians. This is it, saith he, that ye preach of me,

whom they do not recognize; for they sit there in the ordinary office, that they should teach and preach, as high priests, scholars of Christ, and now popes and bishops 2c., and should see to it that no other preaching arises against the old confirmed teaching of Moses and the law; as then they were nobly and earnestly commanded by Moses, as said above, Deut. 13, 6. ff. Why then may the apostles appear with a new doctrine and sermon, not heard before, from an unknown Messiah or Christ, who is not accepted by them, but crucified as a false prophet, yes, blasphemer and deceiver? Who would recognize such a one, so shamefully executed, for Christ and accept him against the ordinary authority of judgment and knowledge? As they also against the apostles gloriously defied their authority and said Apost. 5:28: "Have we not earnestly commanded you that ye should not teach in this name?"

26. There is no doubt that they do not know this Christ, as their own actions and confession prove: that one must see and grasp how highly they boast that they are God's people, that they have His law, promise, priesthood, worship (just as ours have the Scriptures, baptism, sacrament and the name of Christ); that they are nevertheless blind and without true knowledge of God and Christ, and out of such blindness hardened, run with their banishment and murder against God and His Son, under the very pretense and glory that they thereby serve God. So that Christ strengthens His own and makes them confident that they will not respect their judgment, nor let their authority and commandment deter them from their preaching and confession, but rather tell them, as the apostles answered their chief priests and the council of Jerusalem: "One must obey God more than men," Acts 5:29. 5, 29.

(27) And herewith Christ Himself establishes the judgment and makes the distinction between the true and false church: that one should not judge by the name and outward appearance or veneer, but take off their cover, and have a sure sign and test, thereby to know the holy church and true God's people and servants; for this

1012 L. 12, 262-264. On the Sunday after the Ascension of Christ. W. XI, 1370-1373. 1013

reason and human wisdom cannot teach. The true touchstone, however, is to see who has or does not have the right knowledge of Christ; for according to the other outward appearance, name, office, power and authority of the church, as I have said, is not to be judged here; for with this, that cluster of Judaism is far superior to the apostles, and the papacy with its cluster to us.

(28) For we ourselves confess and acknowledge that they sit in the true church, having the office given by Christ, and inherited by them from the apostles, to teach, baptize, administer the sacrament, absolve, ordain, 2c., as they did in their synagogue or assembly, and ordained the priesthood and government of the church. We let all this be true and do not dispute the ministry, although they do not want to accept it from us; indeed, we confess that we received it from them, as Christ himself came from the Jews by birth and the apostles found the Scriptures among them.

(29) Then they also bring their glory and defiance against us, reproaching and cursing us as rebellious, apostate deniers and enemies of the church. Now it is hard to bear such a name and judgment, and with such an argument the devil can make one afraid and frightened, where he finds room with the unintelligent, and begins to attack the heart, and with such thoughts he overpowers: "This is nevertheless the ban of the church, for they have the office: this is truly no joke, because Christ says Matth. 18, 18: "What you bind on earth, that shall also be bound in heaven. Therefore, whom the church banishes, he is without doubt also cursed by God. Now they do not do such an excommunication in the name of the devil, nor of the pope, but in the name of God the Father, the Son and the Holy Spirit, in the power of Christ, 2c. as they beautifully adorn this with excellent, serious words.

30 Therefore it is necessary to have understanding to make this distinction, as Christ shows here, that there are two kinds of church: one that does not have the name before the world, but is deprived of it and banished; the other that has the name and fame, and is called the church of the world.

and the other group is persecuted for it. And this is reversed, so that on both sides there is a contradiction: that the one who does not have the name is the true church; but the other is not, although it sits in the chair and the government of the churches, and has and does all the offices of which it must be said that it is the office and work of the holy church; and yet its ban and judgment are not to be respected.

(31) But the cause which makes such a distinction and difference is this, that Christ saith, "that they know neither the Father, nor me"; that is, it is above the doctrine and knowledge of Christ; whereupon it is to be seen and judged which is the right or wrong church. For it is not enough that one has the name and office, for this can indeed be wrongly conducted and abused; as the other commandment and the other petition in the Lord's Prayer indicate, that God's name is often abused, and not sanctified, but desecrated and profaned. Therefore, one must not fall into and accept such a name so soon as one puts it forward and says, "I say or do this in the name of God or Christ and by the command and authority of the church: I accept the name of God and of the church, and let it be worthy and dear to me; but this I do not confess to you, that you pretend and sell under it what you will.

32 Therefore we say also to our papists: We grant you the name and office and consider it holy and precious; for such office is not yours, but ordered by Christ and given to the church without regard and distinction of the persons who have the office. Therefore it is always right and good what is given by such an office according to Christ's order and in his and the church's name, although there are godless, unbelieving people who give or take it. Therefore, the office must be separated from the person and its abuse. God's and Christ's name is always holy in itself, but it can be misused and desecrated. So also the office of the church is good and delicious, but the person can be damned and of the devil. Therefore, it is not possible to judge with certainty by the office which are true or false Christians and church.

1014 D-12, 264-266. on the Sunday after the Ascension of Christ. W. Ll, 1373-1376. 1015

(33) But here we part company over that part which is called knowing Christ, and not knowing Christ, that is, over the doctrine and faith or confession of Christ. For there it will be found, as Christ himself here concludes and says, that they know neither him nor the Father. Therefore it is already decided by him that they are not the church of Christ, but those who have the name with Christ and in truth and are persecuted by those. And they should be undaunted by such a judgment and conclusion, not caring whether they are called heretics and cursed by them, but having the same as a sign and comfort that they are the group that belongs to Christ, because they are banished by the other great group that has glory and power. For such banishment certainly does not happen to the false church for the sake of Christ's knowledge and faith; for they also want to be unpunished, unpunished and unpursued, yes, they may also despise kings and emperors and rage against them with their banishment and curse. So strong and feared is the name of the church and its power among them.

34 Now, what does it mean to know Christ and the Father? For the Papists also boast of such knowledge; just as the Jews also boasted, and would not have said of themselves that they should not know God and their Messiah when he came. Yes, who else should know him, if they do not know him, who have his law, promise, temple, priesthood 2c., worship the true God, who created heaven and earth and promised them the Messiah? But here you hear that to know God is not enough, that they have much law and worship, so that they think to please God; but whoever wants to know him rightly must know him in this Christ, that is, in the word and promise that the Scriptures and prophets have said and testify about him. This is the teaching and preaching of the Gospel, that this Christ is the Son of God, sent by the Father to be the sacrifice and payment for the sins of the world through His own blood, and thus to take away His wrath and make atonement for us, so that we may be redeemed from sin and death, and through Him have eternal life.

attain righteousness and life. From this it must follow that no man by his own works or holiness can do enough for his sin or remove God's wrath, and that there is no other way or means of obtaining God's grace and eternal life except by faith, which thus apprehends Christ.

35 This is the true Christ and is rightly known, and he who knows Christ in this way also knows the Father, for this knowledge teaches him that this and no other is God the Father's counsel, heart and will from eternity, that for this Son's sake alone he will be gracious to us and make us blessed, and that no one should come to God except through him who is our sin-bearer and mercy seat.

This is the only article that makes us Christians and the reason for our blessedness. Where Christ is thus recognized, the trust and boast in the holiness of the Jews, their work and worship according to the law, and all the garbage of the papal self-chosen gimmickry and humanity must fall away; for both cannot stand together, if Christ alone is to bear my sin, so that I myself should bear my sin before God with my works and on my own worthiness.

Because those Jewish saints, and now our papists, do not accept and believe such preaching of Christ, they themselves testify by their own actions that they do not recognize this Christ, nor the Father who sent him; meanwhile they dream up a God of their own who sees their holiness, because they have the law, priesthood, and worship, and such a Christ who will come and take such holiness for granted, and therefore exalt them to great honor and glory before all the world. And when they hear the apostles preach that no one is justified before God by the work of the law, and that no other name has been given to us for our salvation than that of Christ crucified, they do not want to hear this, nor do they want to suffer it, but for the sake of such preaching they will bitterly persecute the apostles and all Christians with their ban, curse and murder.

38: In the same way, our papists do the same thing.

1016 L . 12, 266-268. on the Sunday after the Ascension of Christ. W. LI, 1376-137". 1017

They do not accept this preaching, that we are justified and saved before God for Christ's sake alone, and not for our own works; but although they keep the name of Christ and faith, they take away its work and power, and defend the contrary doctrine of our own merit, and say that faith and Christ are of some help if love and good works are present. This is not saying anything else, for Christ does not do so much as our work, but what he benefits, he benefits for the sake of works; as they say in the school, Propter unum quodque tale, etc.; and as they publicly say that faith, which ever must believe in Christ, is loose and unattached, yes, dead, that is, neither helps nor is pious, if it is not clothed, yes, made alive by love, which is the soul and life of faith. Therefore they also say that Christ and faith can well be in a man who is unrepentant and lies openly in mortal sin. This means that Christ is made into a clean, living vessel or bag, but works are made into the kernel or gold; Christ into a dead body, but our works into a soul and life; that when works are added, it becomes a living body, and no longer a dead body, but a rich bag. This is ever shameful and blasphemous to Christ, that he, bound by his merit and strength to our works, should take his nobility and life from them, and be our beggar, who must take from us the very things he is to give us.

39 From these two things Christ gives us the verdict that they are not the church, because they do not know him, and also put to death and kill those who preach about him, concluding that they are both liars with their false doctrine and ban, and also murderers of God and Christ, as much as there is in them, and all his saints.

40 Here you may now see for yourself among which group you want to be found; for you must step on one of the two parts, and it is not true that you will wait much longer and wait for the conciliation or the unification of men in this matter. For it is already decided and will

It will also remain the case that the two groups will never get along with each other. The larger group, which wants to have the power to judge and pass judgment, will always persecute the other with banishment and murder, as it has done from the beginning. Again, those who believe and are true Christians will abide by Christ's judgment and prefer to stay with the small group that has Christ's word and knowledge and suffers persecution because of it, rather than keeping it for the sake of the world's friendship, honor and this life with those who are judged by Christ, God's worst enemies and the church's worst enemies, and who cannot see God's kingdom or be saved.

For this reason, the separation of the true church from the rest of the multitude must be made through this article, for it is also God's and Christ's command and commandment that we should not keep company with such. Therefore we must also separate ourselves from the papal church, regardless of their defiance of their church authority and office, and condemn us as apostates from the church.

(42) For if it arises that they banish and persecute us because of the preaching and knowledge of Christ, we already have the judgment of Christ that they are not the church, and that their ministry, authority, and what they boast of are not valid against us; but that our preaching, church ministry, banishment, and judgment against them are valid before God in heaven. For we are certain from this distinction and the definition that Christ gives here that the right church is where the group is that knows Christ, that is, is united in the doctrine, faith and confession of Christ; But where the true church is and remains, there is and remains also the church office, sacrament, key and everything, given to it by Christ himself, that it may neither ask nor receive it from the pope nor conciliis; and there is not only the office for itself and in its nature right, but also according to the persons who are the true church, who have such office and lead it in right usage.

43. although we also allow that the papists also exercise the offices of the churches, baptize, administer the sacrament, 2c. where they do otherwise

1018 L. 12, 268. 269 , On the Day of Pentecost. W. XI, 1379-1382. 1019

They act according to Christ's order, because they nevertheless bear Christ's name and do so by virtue of His command; just as church offices and baptisms given by heretics must be allowed to be right and valid.

But where they want to use such a ministry against us, we pronounce it null and void and powerless from this judgment of Christ, and consider them to be the right seceders and apostates from the church of Christ.

On the day of Pentecost.*)

John 14:23-31.

Jesus answered and said unto him, He that loveth me shall keep my word; and my Father shall love him, and we will come unto him, and make our abode with him. But he that loveth me not keepeth not my words. And the word which ye hear is not mine, but the Father's who sent me. These things have I spoken unto you, because I have been with you. But the Comforter, the Holy Spirit, whom my Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you. I leave you peace; I give you my peace. I do not give you as the world gives. Let not your heart be troubled, neither let it be afraid. You have heard that I said to you, I am going away, and I will come to you again. If you loved me, you would rejoice that I said I was going to the Father, for the Father is greater than I am. And now I have told you before it comes to pass, that, when it shall come to pass, ye may believe. Henceforth I will not speak much unto you: for the prince of this world cometh, and hath no part in me. But that the world may know that I love the Father, and that I do even as the Father hath commanded me: arise, and let us depart.

Before we attack the gospel, we must first speak a little about this feast, and see the history or story that is celebrated on this day. So St. Lucas writes in the Histories of the Apostles Cap. 2, 1-41: "When the day of Pentecost was fulfilled, they were all with one accord. And there came a swift sound from heaven as of a rushing mighty wind, and it filled the whole house where they sat. And their tongues were seen to be cut as though they were fiery. And he sat upon every one of them. And they were all filled with the Holy Ghost, and began to preach with other tongues, after that the Spirit had given them utterance.

(2) Now there were Jews dwelling at Jerusalem, men who feared God, of all the people under heaven. Now when this voice was heard, the multitude came

*) This sermon is found in a b c and in three single prints from 1522 and 1523. Cf. Erl. A. 12, 269.

D. Red.

And they were amazed: for every man heard that they spake with his own language. And they were all amazed, and said one to another, Behold, are not all these that speak of Galilee? how then hear we every man his language, wherein we were born? Parthians, and Medes, and Elamites, and those who dwell in Mesopotamia, and in Judea, and Cappadocia, Ponto, and Asia, Phrygia, and Pamphilia, Egypt, and the ends of Libya, and Cyrene, and foreigners from Rome; Jews and Judeans, Cretans and Arabs; we hear them speaking with our tongues the great deeds of God. They were all disgusted, and went astray, and said one to another: What will this be? And the rest had their mocking, saying, They are full of sweet wine. Then Peter stood up with the hurls, and lifted up his voice, and spake unto them:

(3) Ye Jews, and all ye that dwell at Jerusalem, let it be known unto you, and let my words come into your ears. For these are not drunken, as

102012 , 269. On the day of Pentecost. W. n, I38L-I384. 1021

You know that it is the third hour of the day, but this is what was spoken through the prophet Joel (chap. 3).And it shall come to pass in the last days, saith God: I will pour out of my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your elders shall dream dreams; and upon my servants and upon my handmaids I will pour out of my Spirit in those days, and they shall prophesy; And I will give wonders in heaven above, and signs in the earth beneath, blood, and fire, and ranching vapor: the sun shall be turned into darkness, and the moon into blood, before the great and manifest day of the LORD come. And it shall come to pass: Whoever calls on the name of the Lord shall be saved.

4. "Ye men of Israel, hear my words: JESUS of Nazareth, the man of GOD, proved among you by deeds and wonders and signs, which GOD wrought by him in the midst of you, as ye yourselves also know; whom, after he was yielded up by the deliberate counsel and providence of GOD, ye took by the hands of the unrighteous, and hanged him, and took him away; whom GOD raised up, and dissolved the pains of death, when it was impossible that he should be kept by him. For David says of him (Ps. 16:8 ff.), "I have set the Lord always before my face, for he is at my right hand, that I should not be moved. Therefore my heart is glad, and my tongue rejoiceth: for my flesh also shall rest in hope. For thou wilt not leave my soul in hell, neither wilt thou suffer thy holy one to see corruption. Thou hast made known unto me the ways of life: thou wilt fill me with joy before thy face.

(5) Men, brethren, let me speak freely to you of David the arch-father. He died and was buried, and his grave is with us to this day. Now when he was a prophet, and knew that God had promised him by an oath that the fruit of his loins should sit upon his throne, he saw beforehand and spake of the resurrection of Christ, that his soul was not in the grave.

of hell, and his flesh hath not seen corruption; this JEsum hath God raised up, of which we are all witnesses.

6th Now that he is exalted by the right hand of God, and hath received the promise of the Holy Ghost from the Father, he hath poured out these things, which ye see and hear. For David is not gone up to heaven: but he saith, The LORD hath said unto my Lord, Sit thou at my right hand, till I have laid thine enemies at thy feet. Now therefore let all the house of Israel know assuredly, that God hath made this Jesus, whom ye have crucified, both Lord and Christ.

007 And when they heard it, their hearts were troubled, and they said unto Peter and to the rest of the apostles: Men, brethren, what shall we do? Peter said to them: Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For this is promised to you and your children, and to all who are far off, whom God our Lord will call. With many other words he also testified and exhorted, saying, "Let yourselves be helped out of this unrighteous bondage. And they that gladly received his word were baptized, and were added that day unto three thousand souls.

8. *) This is the history. This holiday, which is called the Day of Pentecost, has its origin: When God brought the children of Israel out of Egypt, He kept the Paschal feast that night and commanded them to celebrate it annually at that time, as a memorial of the departure from Egypt. And from that same day they journeyed in the wilderness fifty days, until they came to Mount Sina, where the law of God was given to them through Moses. Therefore they kept the feast which we call Pentecost. For the little word "Pentecost" comes from the Greek pentecostes, which means the fiftieth day, hence the Saxons also say "Pingsten." Therefore Lucas says here: "When these fifty days after the paschal feast were over, and they had fulfilled the history that God had given the law to the people

*) §§ 8-24 is found Erl. A. 12, 269-276. ed.

1022 On the day of Pentecost. 1023

on Mount Sina, the Holy Spirit came and gave them another law. So we celebrate the feast, not for the sake of the old history, but for the sake of the new history, namely, because of the sending of the Holy Spirit. Therefore we must give a little instruction here and show the difference between our Pentecost and the Pentecost of the Jews.

First, the Jews kept the feast because the law was given to them in writing, but we should celebrate it because God's law is given to us spiritually. To transfigure this belongs to St. Paul before, who also sets the difference and says of two kinds of preaching, in the other epistle to the Corinthians Cap. 3 and 4. 3 and 4. And as the preaching is of two kinds, so also is the people of two kinds.

(10) First of all, the written law is what God commanded and put into writing, and is therefore called "written" because it does not go any further and does not enter into the heart, nor do the works follow after it, for it is only vain hypocrisy, and is only forced outwardly. That is why the people also remain everything in writing. And because it is only written in letters, it was all dead, and it was also dead, and it ruled a dead people; for the heart was dead, because it did not like God's commandment. For if every man were left free to do as he pleased, and not to fear any punishment, none would be found who did not prefer to be overridden by the law.

(11) For surely nature feels that it would rather do what it desires, and yet it must do otherwise. For it thinks thus: Behold, God will punish me and cast me into hell if I do not keep his commandment. When my nature feels that it is unwilling and unwilling to do anything against its will, man becomes hostile to God for the sake of punishment, because he feels that he is a sinner and that he is not right with God, and that he does not like Him, and would rather that there were no God. Such resentment against God is in the heart, no matter how beautifully nature wants to adorn itself from the outside. That is why we see how the law, while it is still in force

is in writing and in the letter, no one makes pious nor comes into the heart. Of which we have preached and written much.

The other law is spiritual, which is not written with pen or ink, nor does it speak with the mouth, as Moses did with stone tablets, but as we see here in this story, the Holy Spirit falls from heaven and fills them all with one another, so that they gain cleft and fiery tongues and preach freely, unlike before, so that all the people are astonished and amazed. Then the Holy Spirit comes and pours into the heart and makes a different person, who now loves God and gladly does what He wants; which is nothing other than the Holy Spirit Himself, or the work that He Himself does in the heart. Then he writes fiery flames into the heart and brings it to life, so that it bursts forth with fiery tongues and an active hand, and becomes a new man, who feels that he has grasped an even deeper understanding, mind and spirit than before. So now everything is alive; alive mind, light, courage and heart, which burns and has desire for everything that pleases God. This is the real difference between the written and spiritual laws of God, and there you can see what the work of the Holy Spirit is.

(13) Therefore it is an art to preach rightly of the Holy Spirit. So far, then, it has been preached of him that he alone makes and establishes what the concilia decide and what the pope commands in spiritual law, when all this is only an outward thing, commands from outward things and governs outwardly. That is why it is just counter-sensical and vice versa. For they make a written dead law out of the work of the Holy Spirit, which ought to be a spiritual and living law, and so make of it a Moses and a man. This makes it impossible to know what the Holy Spirit is, what he is given for, and what his office is. Therefore let us learn and understand what he is, that we may know his office.

14 So you hear here: He comes down and fills the disciples who were sitting there before with mourning and fear, and makes their tongues fiery and divided, inflaming them so that they become bold, and preach freely in clusters, and

1024 On the day of Pentecost. 1025

not to be afraid of anything. Then you see clearly that his office is not to write books or make laws, but only to abolish them freely, and that he is such a God who only writes in the heart, makes it burn, and creates a new spirit, so that man becomes joyful before God and gains love for him, and then serves people with a joyful heart. Thus the ministry of the Holy Spirit is rightly preached. But he that calleth it otherwise, believeth not. When he therefore cometh, thou seest that he abolisheth the letter, and wilt make men free from sins and from the law, that they may never be guilty of them; and that he ruleth inwardly in the heart. But they blame him for driving the people like Moses and making new laws first of all.

15. But with what does he do it, and what is the handle that he needs for it, so that he changes the heart and makes it new? He does it by proclaiming and preaching about the Lord Jesus Christ, as Christ Himself says in John 15:26: "When the Comforter comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. Now we have often heard that this is the gospel that God sends into the world and tells everyone that no one can become righteous through the law, but that he only becomes worse; for this reason he sent down his dear Son to die and shed his blood, so that people could not destroy their sin by their own strength and works and become free of it.

(16) But there is something more to the preaching of these things. (For though I hear it, I do not yet believe it.) Therefore God gives the Holy Spirit to it, who presses such preaching into the heart, so that it sticks and lives in it. For it is ever certainly true, that Christ hath finished all things, hath taken away sin, and hath overcome all things, that through him we should be lords over all things. The treasure lies in a heap, but it has not been distributed or laid up. Therefore, if we are to have it, the Holy Spirit must come and put it into our hearts so that we may believe and speak: I, too, am the one who should have this treasure. When we feel this,

that God has thus helped us and given us such treasure, then it is right and can never be lacking, man's heart must become airy toward God, and lift itself up and speak: Dear Father, if this is your will, that you show me such great love and faithfulness, which cannot be measured enough, then I will also love you with all my heart and be happy, and gladly do what pleases you. Then the heart never looks at God with displeasing eyes, does not think that he will throw him into hell, as before the Holy Spirit came, when it felt no kindness, no love, nor faithfulness, but nothing but wrath and displeasure from God. But because the Holy Spirit presses this into his heart, that God is so kind and gracious to him, it seems to him that God can no longer be angry, and he becomes so joyful and fearless that he does and suffers everything that needs to be done and suffered for the sake of God.

(17) Know thou therefore the Holy Ghost, that thou mayest know what he is given unto, and what is his office, to put on the treasure of Christ, and all things that he hath, which is given unto us, and preached in the gospel, to put it into thine heart, that it may be thine own. Now if he does this, and you feel this in your heart, it follows that you must say: If this is the opinion that my works are of no avail, but the Holy Spirit must do it, what will I do with works and law? So all man's works and law fall away, even Moses' law (for such a man is above all law). For the Holy Spirit teaches him better than all books, that he understands the Scriptures better than anyone can tell him, and does everything of himself that God wants him to do, so that the law may not demand anything of him.

(18) For this reason no other books are to be used, except to prove that they are written as the Holy Spirit teaches. For we must not keep faith alone, but let it break forth, which we must have the Scriptures to establish and prove. Therefore see to it that you do not take the Holy Spirit for a lawgiver, but for the one who establishes the law.

1026 On the day of Pentecost. 1027

and make man so free that no letter remains there, or remains only for the sake of preaching.

(19) But let it be understood and understood, that all this is not so, as if such a man, having the Holy Ghost, were as soon as perfect, that he felt nothing of the law, and of sin, and was pure in all things. For we do not preach about the Holy Spirit and His ministry as if He had already accomplished it, but as if He had only begun it and is now always going forward, that He is doing it more and more and does not stop. Therefore you will not find such a man without sin and without sorrow, full of righteousness and full of joy, and so perfect that he does not care about anything and serves everyone freely. For the Scriptures do tell what the Holy Spirit does, namely, that his office is to save from sins and afflictions; but for this reason it is not yet fully established.

20 Therefore a Christian man must at some time feel his sin in his heart, and be afraid of death, so that all things which otherwise afflict another sinner may come upon him. The unbelievers are so stuck in their sins that they do not feel it; but these, the believers, do feel it, but they have a helper, the Holy Spirit, who comforts and strengthens them. But if he had finished and put an end to it, they would not feel it.

(21) Therefore I say that one must be prudent here, and see to it that one does not press too defiantly and joyfully on the Holy Spirit, lest anyone be too sure and think that he is perfect in all things. For a devout Christian man is nevertheless also flesh and blood, like other people, without smiting himself with sin and evil desire, and feels what he does not like to feel, Rom. 7:15 ff.; but the others do not accept it at all and do not smit themselves with it at all.

(22) It is not because a man feels evil desires, so far as to fight against them. Therefore, such a person must not judge his feelings as if they were lost, but must work with the rest of the sin he feels for the rest of his life, and let the Holy Spirit work and work without ceasing.

sighing that he may be delivered from sin, as such sighing never ceases in believers, and goes deeper than can be uttered, as St. Paul says to the Romans 8:26. But it has a precious listener, namely, the Holy Spirit Himself, who well feels the longing and also comforts such consciences.

(23) So it must always be mixed, that both the Holy Spirit and our sin and imperfection may be felt. For so it must be with us, as with a sick man who is under the doctor's hands, yet he shall be made better. Therefore let no man think, This man hath the Holy Ghost, therefore shall he be strong, and do excellent works, and have no infirmity. Not yet then! The gospel is not a sermon for everyone. It is exceedingly sweet preaching; but if a rough and dry heart fall upon it, it profiteth nothing, but men grow bold and reckless of it, and think they may not contend with the flesh; for they feel not their sin and unhappiness. Therefore the Holy Spirit is given to no one, except to those who are in distress and anguish, where the gospel produces benefit and fruit. For this gift is so high and noble that God does not throw it to the dogs. And when they fall to hear it preached, they eat it up, and know not what they eat. It must be such hearts that feel and see their evil desire and cannot come out. For the Holy Spirit must come and help, and let no one think that it will be otherwise.

(24) This is also what we have here in this history. The dear disciples were sitting there, still in fear and terror and were not yet comforted, nor was there any courage, they were still in unbelief, so that they immediately despaired, and Christ had a lot of trouble and work with them, so that he raised them up again. And if there was no other affliction, but that they feared heaven would fall upon them, the Lord himself could not comfort them enough until he said to them, "The Holy Spirit shall come to you from heaven, and he shall comfort me in the Lord.

1028 D . 12, 27S-27S. On the Day of Pentecost. W. Ll, 1384-1386. 1029

press upon your heart, that ye may know me, and afterward also by me the Father; and your heart shall be glad. Therefore it happened in this way. When the Holy Spirit came, they were comforted and strengthened and filled with joy.

Thus we have the story of the Holy Spirit. Now, what we have acted in it, let us also see in the gospel. So Christ speaks:

He who loves me will keep my word, and my Father will love him.

26 This text gives rise to a question: Why does Christ speak as if we must begin to love, when it is certain that it is contrary, that God must begin to love us? I have also resolved this question before, thus: that some sayings read as if we begin it, the others that God begins it. Now God must lay the first stone, he begins first and takes me by grace that I stand in his favor; but that is why I do not feel it as soon as, although his work is already there. As we have also seen, when the Holy Spirit came, he came in such a way as to make such a great roar, and to frighten the disciples that they did not know where to stay.

27 But when he comes, he is very near; and there he kindles the heart to feel love, and it begins to love. This is what Christ means. Therefore he does not speak of the work that we do, but of that which we feel afterwards, and of the love that follows from the feeling. So this is the opinion: "Whoever loves me will keep my word, and my Father will love him," that is, when I have made a man feel my love, he will begin to love me again 2c. That is why it is said about feeling love, not about starting to love. Now he who loves me will keep my word, that is, he will feel that he loves me, and will do everything that pleases me; he will then see how I and my Father will come to him and dwell with him. And says further:

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

028 Then we see that it is determined that they which have not the Holy Ghost keep not one letter of the law. Therefore I say, when all preachers stand up and preach the law, and want to make people godly with it, what do they do? They do nothing. For in short, there must first be love in the heart, otherwise nothing comes of keeping the law. Now therefore teach beforehand, how to overcome love, and after that one can do the law. The Holy Spirit was given, as we said, to abolish the law. Therefore Christians are not to be governed by laws. But the others, who are not Christians, must be forced with them, and they must be thrown under the executioner and ruled with the sword, so that they may be prevented from doing evil with their hands, even though they do not become better in heart. Now Christ does not want his word to be kept with the hand like the laws of men, but from the heart, with desire and love. But who gives this desire and love? The Holy Spirit gives them and no one else. Now follows further:

These things have I spoken unto you, because I have been with you: but the Comforter, the Holy Ghost, whom my Father shall send in my name, he shall teach you all things, and bring all things to your remembrance, which I have spoken.

29 If his name is to remain, he must have nothing to do with his ministry in any place but where there is no comfort, and where there is need and desire for comfort. Therefore he cannot comfort the hard of mind and the bold of heart, for they have tasted neither trouble nor despair, and have never come to any distress; therefore he can accomplish nothing, but only with the afflicted, the disconsolate, the despondent.

But what shall he do? He shall teach and remind all things. This is what our scholars have been saying, that not everything is written in the Scriptures that one should believe, do, and refrain from doing; but that the Holy Spirit should teach many things that Christ did not teach; which is contrary to the Holy Spirit, and quite contrary to reason. For Christ thus saith, He shall teach you, and bring to your remembrance, all things that I have told you.

1030 L . 12. 279-281. On the Day of Pentecost. W. LI. 1386-1389. 1031

That is, he will finely transfigure for you what I am telling you now, better than I can teach you with words, so that you will no longer need words. But that ye know it now beforehand, and have a sign, that, when it shall come to pass, ye may believe it the better. Thus they say, He will not say that which Christ says. How then shall we suffer the pope and bishops to approach and say that the Holy Spirit teaches what they set? Because we see here that Christ will put his word on the Holy Spirit, who is also here to bear witness of Christ, and to make alive in our hearts what he has taught, so that we may understand and believe. Therefore, if anyone teaches you anything other than about Christ, do not believe that it is this Spirit. Now the Lord continues:

Peace I leave you, my peace I give you, not I give you as the world gives.

(31) Now we see the ministry of the Holy Ghost, that it is given only to them that are in affliction and misery: for this is the meaning of the words which he saith, Ye must not think that I give you such peace as the world giveth. The world takes this for peace, when the evil is torn off and separated from the person; as when one is poor, he thinks he has great discord with poverty, and seeks how he may put away poverty, and thinks that when it is gone, the person has peace and is rich. If a person is about to die and death lies on him, he thinks, "If I could remove death, I would have peace and remain alive.

(32) But Christ does not give such peace, but leaves the evil lying quietly to oppress the man, and does not take it away; but needs another art, and makes the person different, and snatches the person from the evil, not the evil from the person. This is how it works: When you are in suffering, he turns you away from it and gives you such courage that you think you are sitting in a rose garden. So in the midst of dying there is life, and in the midst of strife peace and joy; and therefore such peace, as St. Paul says to the Philippians Cap. 4, 7, which is above all senses. For this

No man can grasp with his reason, nor can he conceive with his senses; therefore Christ alone does it, who thus says to you: "Only enter into the midst of death and die, and the Holy Spirit shall come to you and make you so brave and joyful that you will not feel death, even that it will taste good to you. This is because the Holy Spirit teaches you to know the great goodness and grace of Christ, so that he makes those who believe in him lords, as he is, over sin, death and all things. Therefore, a Christian man must be skillful so that he can be happy in happiness and unhappiness, whether sweet or sour. But one is more than the other, for we are not all perfect; indeed, no one will be so perfect that he will no longer feel a wriggle.

33 Therefore I speak of the ministry of the Holy Spirit, what he should do, and always let him go in pregnancy when he has begun, so that you now begin to despise death. But you must continue, and stay in it, and keep on working, so that you fear less and less. Therefore, even if you still feel death, do not despair and do not think: I hear that the Holy Spirit makes the heart joyful, that it does not feel death, and yet I feel that I am afraid of it: therefore I see well that it is not with me, and what more such thoughts might occur to me. They must all be rejected and despised. For the ministry of the Holy Spirit is not that it is already established, but that it works more and more from day to day, and continues as long as we live; so that sorrow is always mixed with peace. For if there were no sorrow, he could not comfort us. What follows at the end of the gospel are words of comfort, namely, when he says:

Let not your heart be troubled, neither let it be afraid.

(34) These words also all signify what the Holy Spirit is to do. For then you see who they are with whom the Holy Spirit has to do, namely, those who are full of sorrow and suffering. For

*) (b)

1032 L. 12, 281-283. On the day of Pentecost. W. XI, 1389-1392. 1033

If the disciples had not been terrified and afraid before, Christ would not have comforted them so often, even though it had not yet been done. For he saith only, I tell you now and in words, that ye be not afraid: but it is not yet profitable, neither do ye yet rejoice. But I tell you, when the Holy Spirit comes and comforts you, that you may rejoice, that then you may see and know. Therefore he concludes and says:

You have heard that I said to you: I go away, and come again unto you. If you loved me, you would rejoice that I said: I go unto the Father: for the Father is greater than I. And now I have told you before it comes to pass, that, when it shall come to pass, ye may believe.

(35) I am a man, saith he, and shall die now: but I come again unto you, even by the Holy Ghost. Therefore, if you loved me, you would be glad that I am going to the Father. To love Christ is to love the man who reigns in the holy cross and speaks only of suffering. No one can do this until the Holy Spirit comes, who alone can do this.

Love in the heart. Therefore he will say, When the Holy Ghost shall come, ye shall rejoice that I am come to the Father. Now ye taste it not; therefore ye cannot love: but when I come to the Father, then shall ye love me, because I am gone up, and can now help you, and give you the Holy Ghost. Then my suffering and death will be a comfort to you, when you will see that I live again and come to you, and help you, and make you partakers of all the goods that I have. Therefore, we Christians must become lords over all that God has created, and we can look to Christ and say: My Lord Christ, who stands for me, is Lord over all things, what will He do to me? For the Father is so great that he has made him Lord over all creatures, that all things must be at his feet.

Thirty-six: So you see how this gospel always refers to the ministry of the Holy Spirit, so that it may be seen that he was actually given to comfort us and make us love Christ. Therefore see here, that thou be not deceived, nor taught otherwise by the Holy Ghost, than as thou hast heard.

On the day of Pentecost.*)

Second Sermon.

I.

1. in today's gospel Christ says arid out: "He who loves me will keep my words; but he who does not love me does not keep my words." There the text is clear: He who loves GOD keeps His commandments; and again, He who does not love GOD does not keep His commandments. And here rejects

*) This sermon is found in a b c and in two single prints from 1522 and 1523. Cf. Erl. A. 12, 282.

D. Red.

He will drive out of his kingdom all those who do not keep his commandments with love and joy. Let us understand this well, for here it is briefly explained to you what Christians are or are not. For no one is a Christian unless he keeps Christ's word, as he says here. And no one can keep it, unless he loves God first. He had also tried to see what effect it would have and what it would do if one wanted to make the people devout through coercion. For in former times he kept the people strict, that they had to keep his word, not to blaspheme God, to celebrate the Sabbath.

1034 L . 12. 283-286. On the Day of Pentecost. W. XI, 1392-1394. 1035

and keep the other commandments at all times, threaten them with great penalties and punishments, as is written in the third book of Moses, Cap. 26, 14. ff. is written. So he forced piety into them from without for fear of punishment; but the heart was not in it: this is still to this day. Therefore, to keep the word of God, divine love must do.

2 For this reason, in the New Testament, he also abolished the punishment and allowed only the word to drive; for there must be a divine love: neither burning, nor cops, nor banishing helps. And where this love is not there, nothing will come of it, do what you will. For if one took all swords in his hands, he would not bring a heretic to faith. One pretends to accept it, but it is nothing at the bottom of the heart. Therefore, God has taken up the sword in this matter, and His regiment wants the heart; and commands His bishops to take the heart captive beforehand, that it may have love and desire for it, and it is already won. Therefore, whoever wants to be a right bishop should direct all his regiment to capture the hearts and make them love the word of God, and can resist the false talkers with a certain teaching and shut them up, Titus 1:11. Otherwise, it will not happen with commands, banishments and cops.

(3) Thus do the true ministers fight, and smite the devil to death, and take away his soul: for to smite the devil to death is no other thing than to take away a man whom he hath taken captive by a wicked mind. And that is quite a spiritual regiment. But by heart, if a man will not obey the word, let father and mother draw their children, and the secular sword their subjects; but by this no man is brought to faith. For it is decided here: He who does not love God does not keep His commandments. There you hear what a Christian life is, namely, to love God, and not to storm, to eat flesh or to tear down an image, to become a monk or a nun; it is neither to be married nor to be a virgin; it is to love, and they alone are those who keep his word.

Now, what is God's word? It is that we love one another as He has loved us and believe in Him. Now no one can have words unless they come from the heart and from love. People can have words and commandments if they do not love, as if a Lord commanded something. But to keep God's commandment and word, only love must do. Therefore, see how our princes and bishops are mad and foolish, forcing and compelling people to believe by force.

Now how do you overcome love? We have heard this before. So wrong is the heart of man that it cannot love, unless it sees the good deed before. Therefore, in the Old Testament, when God struck them as dogs and treated them horribly, they did not love him. Then God thought, "I must do this to you one day and make it so sweet that you must love me. Then he took his Son and sent him into our mud, sin and misery, and poured out his mercy on the ground, so that we might boast of all his goods as if they were our own, and made himself a loving father *) and sees so much through our fingers that we must again put all our heart and love into God, and do to our neighbor as God has done to us. Then the word goes forth from the heart and the commandments of God are fulfilled with delight. First, there is no other God; then he calls upon God's name and praises Him alone. Third, he lets God do as He pleases, and keeps silence and celebrates the Sabbath. Thus the commandments of the first tablet are fulfilled. After that, he is kind and humble to all people, honors his father and mother, and serves his neighbor with all pleasure and love, always thinking: I will do to my neighbor as God has done to me. So only love is

*) dear Father, which he preached and proclaimed to all the world, that whoever believes and accepts these things with his heart shall have a gracious and merciful God, who is neither angry nor smites with fists, but is kind and sweet. Where a heart believes and feels that God is so kind to us, and sees so much through our fingers, we must again put all our hearts 2c. (b) D. Red.

1036 D . 12, 286-288. On the Day of Pentecost. W. XI, I394-13S7. 1037

the fulfillment of the law, as Paul speaks to the Romans Cap. 13, 10.

Now, no man can bring this love into his heart. That is why God brought in the law, so that people would know and feel the great wickedness of man, so that man could not be in favor of the divine, pious, righteous, holy law. Then He gave us His Son, poured out His supreme treasure so leniently, and submerged and drowned all our sin and filth in the great sea of His great goodness, that the heart must allow itself to be drawn back to love by the great love and good deed, and then be gladly ready to fulfill divine commandments with a willing heart. Otherwise, the heart cannot love or have love; it must first verify that it has been loved beforehand. Now man cannot do this; therefore Christ comes and catches the heart, saying, "Learn to know me. So the heart says, "Who are you? I am Christ, who have put myself in your misery, drowning your sin in my righteousness. This knowledge softens your heart, so that you must turn to him. So you sharpen your love when you learn what Christ is.

(7) And in knowledge a Christian should boast, as God says in Jeremiah Cap. 9:23, 24: "Let no wise man boast in his wisdom, let no mighty man boast in his power, let no rich man boast in his riches; but let him who will boast boast, that he may know me, and know that I am a God who makes mercy and judgment and righteousness in the earth. So also Peter 2 Ep. 3, 18. says: "Grow in the knowledge of Christ." The knowledge of Christ is written in all the prophets, especially in the Psalms, and in many other places. And this knowledge of Christ must be done, or it will not accomplish anything; for no one is so hardened that it turns him, and his heart melts when it recognizes him. And this knowledge makes one devout and keeps him so, as Isaiah says: "The time will come when knowledge will swim away like a flood. This happened in the time of the apostles. Therefore, he who loves God keeps His commandments, and love brings God's salvation.

knowledge. From now on, Christ speaks in the gospel:

And my father will love him.

(8) If I know that Christ has served me with all his life, and I know that Christ is God, I now know that this is God's will, and that the Father has so instructed Christ that he should do it; so I climb to the Father through Christ. This then makes me grow in confidence in him, so that I consider him a dear father. This is what Christ means: "One must begin with my love, and after that one comes to the Father; I am a mediator. Therefore I must be loved beforehand, that is, I must feel the great goodness and benevolence of Christ beforehand. That is why he starts first of all and lets his dear child die for me before I have asked him for it, yes, before I have recognized him; after that a confidence and love for God grows in me; and that must be felt. So he says here: "My Father will love him", that is, he will feel that he is seated with me in the same kingdom or co-heir, and will say through me and with me with one voice to the Father in comforting confidence: Dear Father. Follow further in the text:

And we will come to him and make a dwelling with him.

(9) For when I come to know this, I will let him do as he pleases, and let him be all alone; and my heart will be a quiet and humble dwelling place of God. Thus he works with me and takes care of me, as he says in Isaiah Cap. 66, 1. 2. and Apost. 7, 49. 50.: "Heaven is my throne, and the earth is the footstool of my feet: what house will ye build me, saith the LORD, or what is the place of my rest? Hath not my hand made all these things? But on whom will I look, but on a poor man, and who is of a humble and broken spirit, and who is afraid for my words?" This is where the heart must come to know God's glory, God's power, God's wisdom. For this is how it lets God rule everything: it knows that all of it is God's work; therefore it cannot be afraid of anyone.

1038 L . 12. 288-291. On the day of Pentecost. W. n, 1397-1400. 1039

Fear neither frost, nor hunger, nor hell, nor death, nor the devil, nor poverty, nor any such thing. So the heart says: My God who dwells in me is greater than the devil, death and all the powers of hell.

(10) Thus there grows up in man an undaunted defiance of all that is in the world; for he has God and all that God is, does all that he ought to do, and fears not. Again, where there is not the love of God, the same heart does not keep God's word; for if it does not keep the heart, it never keeps the hand. God does not come there and does not make a dwelling there. That is where the devil dwells; that is where man walks in despair, so that he is afraid of a rustling leaf, as Moses says in Deut. 26:36. Man can never stand if his conscience bites him; the conscience can never stand still if it is oppressed by sins and does not carry a cheerful confidence in God; yes, it becomes lower than hell, as the latter is higher than heaven; there is nothing more than despair and fear, all creatures lie above. So also the devil's kingdom is pictured. Therefore he goes on and says:

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

(11) He speaks these words only so that he may bring us to the Father, either with grace or with disgrace, either with desire, love, or with fear; for it must all be based on this. Therefore, whoever does not want to understand the words spurns God; no teaching, no word, nothing helps. Now he comes here and says:

II.

These things have I spoken unto you, because I have been with you: but the Comforter, the Holy Ghost, whom my Father shall send in my name, he shall teach you all things, and bring all things to your remembrance, which I have spoken unto you.

12 So he says, "The Father will send you the Holy Spirit, who will remind you of what I have said to you, and he will transfigure it for you." As if to say:

You still have rough and coarse hearts, and cannot understand what I have said to you; but when the Holy Spirit comes, he will make it so clear to you that you will also feel that it is what I said to you before. So the Holy Spirit alone has cut out the Scriptures and Christ, and made them clear. This knowledge is then sufficient for me, and makes me fulfill God's commandment. After that I owe nothing more. And he comforted them still further, saying:

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

013 As if he said, I will depart from you; let it be well with you. For this was a common greeting among the Jews in the Hebrew language, when they departed from one another or came together: Peace be with you! This is as much as to say: Be well, be of good cheer, farewell; as we say: God greet you, or God bless you.

14 And the Lord adds what peace he desires for them, saying, "My peace I give you; not as the world is wont to give peace." There he separates with clear words his peace from the world's peace. But the disciples did not understand it; just as they did not understand what loving was and keeping God's commandment. Now the peace of the world is such that it has peace only in outward things, eats and drinks, sings and jumps, and is glad in the flesh; but Christian peace is in the heart, though it suffers great persecution, anguish, distress and adversity without, as the Lord told them all these things before: "You will weep and wail", the world will persecute you, will not accept your teaching, will prod you, drive you out and finally kill you; but in all this you will have peace and rejoice, only keep to me and my word.

15 And this happened soon after. When they had received the Holy Spirit, Lucas writes Apost. 5:41 that Peter, John and the other apostles, when they were beheaded and forbidden to preach, departed joyfully from the presence of the council, praising God that they had been worthy.

1040 L . 12, 2A-2SS. Pentecost. W. XI, 1400-1402. 1041

to suffer reproach for his name's sake. But now the disciples did not understand and were terrified by the Lord's words; therefore he comforted them and said:

Let not your heart be troubled, neither let it be afraid.

16 These are also comforting words, but they do not help. Fear not, he says, for you have my peace; no one will be able to harm you; cling to me. They hear the words, and so do we, but nothing follows. Therefore he says more clearly:

You have heard that I said to you: I am going away and will come back to you.

17 As if the Lord said, "Do not be afraid because I am leaving you; I am coming back to you; indeed, I am leaving for your sake, so that when I return you may be all the more joyful and of good cheer. But they do not understand this until the Holy Spirit gives them this afterwards. As it happens to us in the time of temptation, we do not understand what God means for us, but afterwards, when grace and comfort return, we understand it very well. Therefore the Lord says to the disciples:

If you loved me, you would rejoice that I said: I am going to the Father.

18 As if he should speak: The only thing lacking is that you do not love me, or do not understand what loving is. If you loved me, you would gladly let me go; yes, you would laugh that I am leaving you; and the more unhappiness and unpleasantness would be put on you, the happier you should be. But reason does not hear this. But it is certainly true that the more a Christian has persecution by heart, the more joyful he is in heart and the more peace he has, because he loves Christ. St. Paul understood and felt this well when he wrote to the Corinthians 2 Ep. 4, 8, 9, 10: "We have tribulation in all places, but we do not fear. We suffer persecution, but we are not forsaken. We are oppressed, but we do not perish; and we always bear the death of the Lord Jesus in our bodies, so that the life of the Lord may be ours.

For we which are alive are for ever given unto death for Jesus' sake, that the life of Jesus also might be manifested in our mortal flesh. And soon after he concludes, and says v. 16 ff: "Therefore we are not left: but though our outward man decay, yet the inward man is renewed from day to day. For our affliction, which is temporal and light, creates an eternal and exceeding glory, to us who look not to the visible but to the invisible. For that which is visible is temporal; but that which is invisible; the same is eternal."

(19) I mean that we have experienced what the Holy Spirit does when he comes into a Christian's heart. St. Paul writes more about this in the sixth chapter. The Gentiles also noticed this: when they saw the Christians hurrying to death, they thought they were foolish and spared them. The Gentiles did not understand what it was, but the Christians knew well where it came from. Therefore the Lord adds here and says:

For the Father is greater than I.

(20) If I say many things to you now, you do not understand them; they remain in your ears and do not enter your heart; but when I come to the Father, I take power over you, that I may send the Holy Spirit into your hearts, by whom you may understand all that I have said to you; now I am in my ministry, speaking alone and preaching the word, as I am commanded by the Father. The Arians did not pay attention to the word: "I go to the Father", which means nothing else than: I go and receive the glory that the Father has. As if the Lord spoke to the disciples: I have two offices: now I am on earth, there I carry out my ministry of preaching, for which I am sent by the Father, and this concerns my humanity. After that I go to the Father, and when I get there, I carry out the other ministry, which is to send the Holy Spirit into your hearts. The disciples could not understand this, and neither could we, how this might be done. Therefore he concludes and says:

1042 L. 12, 293-295. On the Day of Pentecost. W. Ll, 1402-1406. 1043

And now I have told you before it comes to pass, that when it shall come to pass ye may believe.

021 As if to say, I know that ye understand not now: but I say unto you, that when it shall come to pass, as I have said unto you, remember that I have declared it before, and that ye may say then, It is true. Now what follows in the Gospel, the Lord says of the hour of his passion, namely, that it is now present, and says:

III.

I will not speak much to you any more, for the prince of this world is coming and has nothing to do with me. But that the world may know that I love the Father, and that I do even as the Father hath commanded me: Arise, and let us depart.

22 As if to say: The time of my suffering is here, the prince of this world, the devil, is there in his members, and will attack me; but he will not succeed. For with unrighteousness he will attack me and want to oppress me; but the art will give him

I will overcome him; I will do so justly.

23 If anyone should say, "If the devil did not overcome Christ, why did he kill him? To this Christ himself answers, "That he might die, that the will of the Father might be done. It is not by the power of the devil that Christ dies, but by the will of the Father, who willed that sin should be blotted out by the death of his only begotten Son. Therefore it is not in the power of the world or of the devil to kill Christ or any of his members, but it is in the will of the Father, who wants to make his power known and evident to all creatures through our weakness, as St. Paul says to the Corinthians 1 Ep. 15:27. Therefore Christ says here to the disciples, "I will die, but I will rise again; and therefore I die, so that the world may know that I love the Father and do what the Father has commanded me. I seek the Father's glory in this, who wills that I should do these things, and all this for your salvation and blessedness. Therefore be of good cheer and do not be troubled, for you will have great joy from my death and departure.

On the day of Pentecost.*)

Third Sermon.

I.

1. this gospel should be started higher (because one should preach about the Holy Spirit on this day) than the one that precedes it, which is usually read at the mass on the evening of Pentecost, where Christ says: "If you love me, keep my commandment; and I will ask the Father, and he shall give you another Comforter, the Spirit of truth" 2c.

*) This sermon is in the edition d instead of the two previous ones.

For all things depend upon one another, and this is the beginning or first promise, which he makes of the Holy Spirit, to give to the apostles, that he may comfort them abundantly above that which he promised them before, to give for his bodily departure, that he would prepare a dwelling place for them with the Father, and receive them unto himself; item, that they also should do here out of the earth much greater works than he hath done, and whatsoever they shall ask in his name, that will he do 2c. In addition, he promises them the Holy Spirit, who is to be responsible for his

1044 L . 12, 295-297. On the day of Pentecost. W. XI. 1406-1409. 1045

He will not be with them for a short time, but will remain with them forever, so that they will have a comforter in him who will be more useful to them than the comfort they have had from his bodily presence.

(2) Now this is a beautiful and glorious promise, that Christ may assure his church, that is, the company that believes on him (as he says before, "He that believeth on me," 2c.) and assures them that the Holy Spirit will certainly be with them and in them, that is, not only given to their ministry, but also in their hearts, to govern, teach and guide them, to give them heart and courage, and to protect and preserve them in all danger and distress against the devil and his power; as he then says: "I will not leave you orphans" 2c.

3. But he describes the Holy Spirit here and everywhere in such a way that he does not call him evil according to his nature, as he is and is called the "Holy Spirit"; for with this he is incomprehensible to us, as he cannot be seen or felt: But giveth him a name of his office and work, that he may be comprehended, and made like unto the flesh, which is the office of the word; and maketh him a preacher, calling him a comforter, and the Spirit of truth, which is with them by the word or ministry of preaching, to hear and to see (for the two offices, to comfort, and to bring to the truth, cannot be otherwise than by the word or doctrine): That they may know how and where to find and meet him, and not be in doubt and wavering, gawping to and fro for special revelations or illuminations; but that every one may keep to the word, and know that by the same and no other means he enlightens the hearts, and will dwell and work in them both a right knowledge and consolation in the faith of Christ. And where this happens, that the word of Christ is believed and the heart receives comfort through it, that the Holy Spirit is certainly there and is doing his work; as is often said of this.
4. these two are also: a "Comforter", and, "Spirit of Truth", very sweet and comforting names; for the word "Comforter", from the Greek, paracletus (which is

almost, which is called in Latin: advocatus or patronus), means such a man who is the counsel of the accused or defendant, who takes care of him, defends him, and makes his case good, and serves him with counsel and help, admonition and strengthening, where it is necessary for him. This, saith Christ, shall be the office of the Holy Ghost, after I depart from you, and ye shall have no comfort nor succor in the world: but all the world shall be against you, and the devil shall be against you, and shall speak evil of you with his venomous tongue of blasphemy, and shall accuse you, and cry you out before all the world as seducers and rebels; And in addition to this, your own conscience and heart will be inwardly troubled and anxious with the terror of God's wrath, sadness and heavy thoughts of your own weakness, so that you might well despair if you were left without comfort and strength. For therefore the devil has this name diabolus, that is, calumniator, a false, evil mouth or slanderer, who, as Revelation 12:10 indicates, accuses Christians before God day and night.

5. Against this blasphemer and accuser, he will say, I will send you from my Father in my stead the Holy Spirit as a helper and defender, who shall represent you against God, and for this purpose comfort and strengthen your heart, so that you will not become enraptured before such reviling and blaspheming, complaining and terror of the devil and the world; But take heart and courage, and open your mouths confidently, and keep and win your cause, that is, the faith and confession of Christ; as he says in Luc. 21:15, "I will give you a mouth and wisdom, which all your adversaries shall not gainsay nor resist."

(6) This means that the Holy Spirit is presented to us in a friendly and comforting manner, so that we should not regard and consider him otherwise than as such a friendly and loving comforter and helper, and know that he is sent and given by God the Father and Christ for this purpose, and that he certainly also shows himself to us in this way through the Word, so that he truly comforts us and shows us the grace, love, and goodness of God, assuring our hearts that he is the Holy Spirit.

1046 L . 12, 297-299. On the Day of Pentecost. W. XI, 1409-1412. 1047

GOD, both the Father and the Son, not to be angry with them, or to condemn them, nor to terrify them: because the Holy Spirit is sent by them both to be a Comforter, and is commanded to preach nothing but what he hears; as we heard in the next Gospel.

7. From such comfort follows an undaunted heart and courage against the raging of the devil and the world, so that everything a Christian should suffer outwardly, he also suffers and overcomes with joy; as the apostles and martyrs, also many weak women and young virgins did: Because such a man knows that in such faith and confession the Holy Spirit is with him, assists him, and governs and leads his strife and battle against the devil and the world, that he does not have to be defeated, but through him prevails and accomplishes his work, regardless of what is set against it.
8. Secondly, Christ calls it the "Spirit of truth," also for the comfort of those who believe the gospel, that they may know that such comfort as they hear through the word is true and righteous, neither lying nor deceiving, and that such courage and joy as trusts and defies it does not fail, but remains certain, firm, and enduring, and endures against all storms and terrors, even of the whole gates of hell; For it is not based on uncertain and changeable things, as the world's comfort and defiance is based on perishable goods, power and authority 2c., but on the word of Christ and God's eternal truth.

(9) And Christ gives this name to the Holy Spirit, even to the devil: who is also a spirit, but not a comforter and helper of Christians, but their resister and murderer; and not true, but a lying spirit, which deceiveth and corrupteth both with false terrors and comforts, though under the appearance of truth. For he also has a way of filling his own, that is, the unbelieving, presumptuous, secure, nefarious hearts with sweet comfort (as said above in the Gospel of the third Easter), and in addition makes them joyful, defiant and hopeful in their delusion, wisdom and self-made own holiness, so that they do not fear God's wrath and eternal damnation.

pay attention, and harder heads become because no steel or diamond.

(10) Again, he plays a vain game with the right pious hearts, which are otherwise stupid and tender, so that he shatters and shoots them with all kinds of terrible things that can be thought and said or happen, as with vain fiery arrows, so that they should have no good or comfort in God. And so, on both sides, he wants to lead people, seduced by his lies, to ruin and eternal death: those through false comfort and security, who should be frightened into repentance, but whom he finally, when the hour comes, leaves in sudden terror and despair; these, that he makes them tired through incessant plagues and anguish, and deprives them of the comfort they should have in God, so that they should despair of his grace and help.

11. Therefore one should learn to know the Holy Spirit well, and know that he is and does nothing else, but truly comforts through the preaching of the gospel in Christ the afflicted, stupid hearts, which recognize their sin and are already too much frightened and afflicted by the devil; and makes them confident and joyful in God's promised grace in Christ, and keeps them so that they abide in such truth, and thus their hearts also feel and experience this truth, that all other doctrine and comfort, so that one wants to rule the consciences before God, is not righteous nor truth, and therefore there can be no Holy Spirit, but the devil's lies and deceit, through which he also wants to carry out his murder; And therefore from this true consolation through the gospel no terror, gloom, and suffering on earth can be turned away nor torn away.

12. But such comfort and truth of the Holy Spirit is very secretly and deeply hidden in faith, so that Christians themselves do not always feel it, but in their weakness must rather feel the contradiction; because the devil hinders and resists them both inwardly by himself and their own stupidity of the flesh, and outwardly by the wickedness of the world everywhere, so that they can often almost have no good comforting thought against God at all; and because of this, they are not able to feel it.

1048 D . 12, 299-301. On the day of Pentecost. W. XI, 1412-1415. 1049

It happens to them, as the high apostle St. Paul complains of himself 2 Cor. 7, 5. that they always feel strife on the outside and fear on the inside; that it cannot be all comfort and joy, but rather there is mourning and fear and the agony of death; as he also 2 Cor. 4, 11: "We who live are always given to death for Jesus' sake"; item 1 Cor. 15, 31: "By our glory which I have in Christ Jesus our Lord, I die daily." As one also sees many pious hearts always sad and melancholy, anxious and troubled with their own thoughts, and lying in temptations of the devil to despair. Where is here, says the world and our own flesh, the Holy Spirit, whom you Christians praise?

Therefore let a Christian be wise here, that he judge not and make judgment according to his own thoughts and feelings; but know that against this very temptation and weakness he should hold fast to the word and comfort preached by the Holy Spirit to all poor afflicted hearts and consciences; as Christ Isa. 61, 1. 2. says of his ministry, which he is to lead through the Holy Spirit: "The Spirit of the Lord is with me, therefore the Lord has anointed me; he has sent me to preach to the miserable, to bind up the brokenhearted"; item: "to comfort all who are sad" 2c.

From this you shall learn, as you hear here and everywhere in the Gospel, that God does not want you to be sad and frightened, but happy and confident in the certain, true promise of His grace; which the Holy Spirit Himself preaches to you, saying that it is not the truth, but your mistaken delusion and the devil's deceit that you feel and think in your heart of the wrath and punishment of an ungracious God, who wants to condemn you to hell. Therefore, let God's word and commandment be and apply to you more than your own feelings and the judgment of all the world, so that you do not also punish him for lying and deprive yourself of the spirit of truth.

15 Christ gives such a promise and consolation against our feelings and trepidation in these words, saying, "I will not give you

Leave orphans" 2c. For by the little word "orphans" he himself shows how the church is formed according to its own feeling and in the eyes of all the world: that it does not have the appearance of a beautiful, well-ordered and composed regiment; but is a torn, scattered group of poor, miserable orphans, who have no head nor protection or support on earth, so that all the world ridicules them and mocks them as great fools, because they consider themselves to be the church and God's people; in addition, each one in particular is pressed and weighed down by his misery and suffering, as if he alone were the lowest and most abandoned.

16 And especially such misery and anguish grows when one feels the power of the devil, as he drives his bitter and poisonous murderous stabs into the heart, so that it is not only abandoned by all men, but also by God, and the heart loses Christ altogether and can see no end to its misery; of which we heard in the Gospel above, where he says John 16:20: "You will weep and wail, but the world will rejoice; but you will be full of sorrow. 2c. This is what it means to be orphans, that is, to be left desolate and helpless.

17. But as Christ herewith proclaimed such suffering to his Christians beforehand, so he also wants to have given this consolation and refreshment beforehand, and to teach us not to despair because of it, but only to hold fast to his word, even if it seems to be too long; and to remember the promise that he does not want to leave us in such misery, and to give him the honor (which is the highest honor of God) that he is considered faithful and true, because he says: It shall not endure forever, but shall be but a little and short; as he also says here, "I will come again to you"; item: "It is yet a little, so the world will not see me" (this will seem to you your right mourning, yea, an eternal hour of death), "but I will see you again, and^y heart will rejoice."
18. this is promised kindly and comfortingly enough, but that we also learn to believe it and thus experience that he, through miraculous divine power, is able to help us in our greatest weaknesses.

10502 . 12, 301-303. On the day of Pentecost. W. XI, 1416-1417. 1051

And so, that under such her highest sorrow there is comfort, under the highest misery and abandonment there is joy and help, under death there is eternal life, until the same breaks forth and is also felt, if the heart has overcome all these things, and now poured through with glorious joy of help and salvation, hears this joyful defiant word of victory, as Christ says here: "For I live, and you also shall live" 2c. And like the beautiful Confitemini sounds Psalm 118, 15. 16. 17.: "One sings with joy of victory in the tabernacles of the righteous: The right hand of the LORD keeps the victory. Now will I not die, but live, and declare the work of the LORD." This is also what St. Paul says in 2 Cor. 4:10 about such comfort and help for poor orphans: "We are always given over to death, and always bear the death of the Lord Jesus in our bodies, so that the life of the Lord Jesus may also be manifested in our bodies"; and Christ again in Luc. 12:32: "Fear not, little host, for it is your Father's good pleasure to give you the kingdom.

19 Behold, this is the great wisdom and knowledge of Christians, revealed by the Holy Spirit, of which the world understands nothing at all; as it itself must confess that it knows nothing of this consolation, and is driven to it by the devil, that it also despises and rejects the preaching of the Holy Spirit of such consolation. Therefore also Christ speaks of it the judgment, to comfort his Christians: "Whom the world cannot receive, because it beholdeth him not, neither knoweth him. O that is a terrible word, not being able to receive the Holy Spirit; for it must follow that she has no part in the kingdom of God, remains eternally separated from Him, in the power of the devil and the bonds of hell. But it is also a cheap, well-deserved punishment for the hardened world, which does not want it any other way, because it so shamefully despises, blasphemes and persecutes Christ, the Son of God, with His Word and Holy Spirit. Let this be said of the ministry of the Holy Spirit, which is spoken of just before this text; this gospel now follows:

He who loves me will keep my words, and my Father will love him.

20. shortly before he began to say almost with the same words: "he who has my commandments and keeps them is he who loves me: but he who loves me will be loved by my Father, and I will love him and reveal myself to him". At such words the pious apostle Judas asks, "Lord, what is it that thou wilt reveal thyself unto us, and not unto the world?" For he and the other disciples were still in the Jewish mind and thought that Christ would become a worldly lord and emperor, and they also hoped to become great and mighty lords over land and people; as they often disputed and quarreled among themselves about which of them would be the greatest and most powerful. Therefore this Judas marvels at such a speech of Christ, and cannot refrain, he must go out and ask what he means by this, that he will reveal himself to no one but to them alone. For he must think thus: What kind of king will this be, who does not want to be seen by anyone, who until now has only gone about as a servant, yet has preached and wondered publicly, and now wants to begin his kingdom so secretly and hidden, and so tightly stretched, that no one shall see him nor know him, but only the few who love him; would he like to say that you would reveal yourself and let your enemies see you, so that they would all fall at your feet; and what is it that it is all in this alone that your word is to be kept? What shall we do with it, if we will do no more? And who shall be thy servant, if it be every man's will and pleasure that he should know thee and love thee?

(21) But Christ speaks and answers in the same words for this very reason, that he may cut off the Jewish thoughts from them, and make a true image and model of his kingdom. No, dear Judah, he wants to say, it will not happen as you think. The world has its honor and glory here on earth, and its power and authority, so that it may bring people to obedience: this is none of your business, nor mine; but it is to be done that I may be

1052 L12 , 303-308. On the Day of Pentecost. W. XI, 1417-1420. 1053

love and keep my word. Where such are, there I will rule, and to such alone can I reveal and show myself 2c. For my rule is not to rule by force and violence, as one must do among the wicked of the world; but I will rule the hearts, and have such people come to me gladly and willingly; which others will not do, if they believe not in me.

22 For God had also tried the Jewish people before, and tried them much, to rule them only with laws and punishments, so that the whole nation was almost destroyed in the wilderness, and afterwards they were always beaten and led out of the land, until at last they perished; for he could not make them obey him from the heart and keep his commandment. And what should they keep? Even in the beginning, when God spoke to them and gave them the Ten Commandments, they could not suffer Him or hear Him, but asked Him to let Moses speak to them, whom they wanted to hear. Paul says 2 Cor. 3, 13, still remains before their eyes today, that they do not want to see it nor can they see and understand it, but it is much wavier in their hearts that God wants them to love Him with all their heart and to be obedient to Him.

(23) If God could not do better with His own people, whom He especially chose and honored above all others, through Moses and the prophets, what could He do better with others through mere law and compulsion? Therefore he had to make a different regiment, so that he could have people on earth who could be and remain true obedient children of God. This must be done so that he does not drive the disobedient nature with terror and pressure alone; although this is also necessary for it, so that it recognizes its disobedience and sin and must be afraid of God's wrath, but lures it with love and kindness, so that it gains love and desire for him.

24. but this cannot be done in any other way, except by such a word as this, which is to us for the

He proclaims mercy to the terror of wrath, which we have earned with our disobedience, and shows that God wants to remove His wrath and forgive sin. Such a kind and gracious word Christ now brings with His Gospel, and therefore He begins His kingdom, so that hearts may grasp it, and thus come to know Him, that He has brought and bestows grace and mercy on us from God through His suffering and death, and has given the Holy Spirit to this end, and thus reigns, so that we remain under such a kingdom of grace, and the Holy Spirit works in us, so that we in turn come to love God and begin to be obedient to Him with love and desire.

25. Now of this he says, "He who loves me will keep my word." And shortly before: "If you love me, keep my commandments" 2c. Keeping his word or commandment is what he who loves him must do, that is, recognizes and knows what he has from him, or no one will love him. This does not mean the word of Moses and the preaching of the law, but the preaching of the love and grace that he shows us by taking our sin upon himself and giving his body and blood for it, and giving us this so that we may be comforted by it, and recognize and experience his love by it; and demands nothing else of us, if we believe this, but that we be thankful for it, and remain with such faith and confession, and thus help him to love and honor his kingdom with words and works.

Now, this seems to be a bad thing to the presumptuous, untried spirits, who know themselves to be so holy and strong. What they hear, they think, is easy for them to hold, and such a thing for the word of God, which is done as soon as it is heard. For who would be so wicked, thinks any but the experienced, who would not love Christ and keep his word, which preaches of God's grace? Like the people of Israel in the wilderness, Exodus 24:3, when Moses told them all the words of the Lord, they all cried out with one voice, "All the words which the Lord hath spoken we will do": but when it was to come to pass, they kept it so that they remained forty years in the wilderness, and all perished. Yes, when

1054 L . 12, 305-308. On the Day of Pentecost. W. XI, 1420-1423. 1055

If Christ with his word were gold and silver, or brought honor and glory to our holiness and wisdom, everyone would gladly and firmly hold it. But now he is not one to be desired on earth, but such an unlovely image that all the world is offended by it and flees from it.

(27) Therefore experience teaches how hard it is to keep such a word, because the holy cross is laid upon it. For if it were not for the fact that our own flesh and old nature are still stubborn in their nature, and would rather have that which is gentle and good for them, then even when one begins to confess the gospel, the devil is there and clings to it with all his followers and members, and afflicts them everywhere through persecution of the world and all kinds of temptation, inwardly with eternal struggle and anguish of heart, and outwardly with constant danger to life and limb, so that one must cry out to heaven for help and cry out. Experience teaches us that it is not a bad and easy thing to keep Christ's word, as it is otherwise to keep the Jewish ceremonies or their own fictitious worship, monasticism and the like.

28 Therefore, saith Christ, it is necessary that the heart cleave unto me, and love me: for nothing else shall come of it in the world, which is the devil's kingdom, and abominable to Christ. The church on earth must be and struggle in weakness, poverty, misery, fear, death, shame and disgrace, and here necessity forces you to step out of yourself and not to rely on human advice, help and strength, but to have Christ in your heart, so that you esteem his name, word and kingdom higher, more precious and more valuable than all things on earth. Whoever does not do this, but loves his own honor, power, the favor of the world, friendship, pleasure and joy, and his own life more, is preached of it in vain; as he himself soon after says: "He who does not love me does not keep my words.

(29) His Christians, to whom he speaks here, as to those who recognize him and now know what they have in him, should also be moved and urged to such love; they should be moved, I say, by his love and kindness,

He shows us that he has taken our sin, condemnation and eternal death from us and carried it on his neck, and that he is well deserving of our love for him. Therefore he also reminds them of this shortly before and says: "Do you love me" 2c. As if to say, "If you know and believe that I deserve it for your sake that you love me, do as much to love me, 2c.; for if you believe and consider this, you will certainly love me.

(30) But it is not "to love" with words alone, but it must be a living work and proof of love, which means: "To keep my word" 2c. This is the kind of love that fights and overcomes. For this is also the way of true love, where it is that it does everything for the sake of the beloved, and nothing is too hard for it to suffer and bear that it does not do with joy; as we also see in natural love, implanted by God as an image of his divine love for us, in father and mother for their children, which burns for nothing and for the undeserving, and drives them to do good to them; Just as Christ shows such love towards us to the highest degree, since in his divine majesty he was the eternal God and Creator, towards us poor creatures who were not yet related to him and deserved nothing but wrath and condemnation.

(31) If then love does this to those of whom it has not loved before and who have not deserved love, and if we were to love Christ without this, even if he did not deserve it as much as our Creator and God, how much more should we love him, because he loved us so much before. And if such unspeakable good deeds were really close to our hearts, nothing would be too much for us to bear or suffer for his sake, so that we might remain in his love. This means, then, that we have not only gladly heard his word, but have also firmly held and overcome it.

And my father will love him.

32. it is not necessary here to argue sharply about the question why Christ speaks thus: "He who loves me" 2c., as if we had to think about the question, "Who loves me?

1056 D . i2, 30S-310. On the day of Pentecost. W. n, 1423-1425. 1057

begin to love him; yet it is certain that he begins to love us, as 1 John 4:10 clearly says: "In this is love, not that we have loved God, but that he has loved us, and sent his Son to be the propitiation for our sins"; indeed, if he did not begin, we would never be able to love him. For no one can love him unless he believes that he is loved by him first and has a gracious God in him; otherwise the heart flees from God and is secretly hostile to him, as if he would cast us into hell, as was said above.

33 But that Christ thus saith, He that loveth me shall be loved of my Father, and I will love him; 2c, this is spoken of the revelation of love; as he also here himself interprets this, when he says, "I will reveal myself to him"; item: "We will come to him"; that if we stand firm in such love against Christ's and the church's enemies, that is, the devil's and the world's anger, attacks and persecutions, then we shall also experience and find that he faithfully and firmly holds over us with his love, and will help out and give victory in such struggle and adversity 2c., that it is probatio or experience, as St. Paul says Rom. 5, 4, which follows from patience in suffering.

For it has been said enough that God's love for us is so completely hidden that nothing but the contradiction is felt, as if God had forgotten us altogether and had turned His grace and love into wrath; but he who perseveres in such things and remains in love experiences that God is true, and feels such comfort of divine love and certainty poured into his heart that he thereby overcomes everything; as St. Paul says once again, Romans 8:37, 38, 39. Paul Rom. 8, 37. 38. 39. says: "In all these we overcome far, because of Him who loved us. For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor things high, nor things low, nor any other creature, shall be able to separate us from the love of God which is in Christ our Lord." This is the victory and salvation by which we know that it is true, as we believed, that he loves us.

35 But Christ speaks especially and diligently, "My Father will love him," so that he may draw us up from himself and guide us into the Father's heart, and set him forth as the kindest example; as is highly necessary for poor afflicted consciences. For it is exceedingly difficult for such a human heart to turn to God for all goodness, grace and mercy; indeed, it is quite impossible where it is without the Mediator Christ. The raw, reprobate hearts can be too strong and defiant here, and go along hard and stubborn, thinking that what they do is all good in the sight of God; yes, until they also come into the real danger and terror of death through the clarity and revelation of the law; then there is not a despondent and desperate people on earth, and when the hour comes, they suddenly perish and no one can raise them up again.

36. Therefore, it is much better, more comforting and safer for those who are always writhing and struggling with terror and fear of God's wrath, and are so afraid that when they hear God speak, the world will become too narrow for them; For to such this consolation is actually said; indeed, for their sake God has always written and carried out the promise of His grace and forgiveness of sins, and in addition has given His Son and all the good things He does in all the world, and has showered them with goods; so that His grace and goodness may be known to those who, as the 52nd and 36th Psalms say, are in need of it. and 36th Psalm, endures daily, and extends as far as the heavens; so that it must be seen and grasped that a Christian is alive and has a healthy member, which is vain visible God's grace and help. For the devil, in whose kingdom they are on earth, is such an evil bitter spirit, who seeks nothing else day and night but to murder and destroy them.

(37) However great and abundant both the word of promise and the works of God's grace are to those who fear Him, it is not yet strong enough for them to lift up their hearts and joyfully look upon God, for they still remain in worry and anxiety that God will still be angry with them because they feel their unworthiness and weakness;

1058 L-12 , 310-312. On the Day of Pentecost. W. xi, 1125-1428. 1059

and whatever angry words or terrible examples of God's wrath and punishment they think of or hear, they tremble at them and worry that they will be struck. On the other hand, the others, who should be frightened by it, stubbornly and proudly despise it in their security, and comfort themselves carnally, as if God could not be angry with them. It is so difficult to correct the heart of man that it does not remain secure in happiness and prosperity, but remains humble, and again has comfort and confidence in God in terror and misfortune.

38. For this reason Christ speaks everywhere in his consolations that he ever shows the Father in the kindest way, as a faithful, pious mediator, and would gladly speak this into our hearts; that no one has any doubt about it, who only has love and desire for him and can cling to his word and believe that he has borne and laid aside all wrath, sin and death for us; and that he remains with firm confession that he certainly has the right fatherly heart of God, full of unspeakable causeless love toward him; and that this is his earnest will and opinion, that he should neither fear nor be afraid of anything, but provide himself with all that is dearest and best to him.

(39) This is a glorious comfort, that thou mayest greatly rejoice in the kingdom of heaven, and walk in joyful leaps, that thou art assured of Christ, and made sure, if for his sake and love thou suffer from the devil or the world, that such things are pleasing to God the Father in heaven, and are the dearest things that thou canst do to him; and thou shalt also experience such love toward thyself by help and overcoming. Christians should know this comfort and remember the treasure of the Gospel and the knowledge of Christ, so that they may praise God and be grateful for it. Such a promise he now elaborates further and with more words and speaks:

And we will come to him and make our home with him.

(40) This will be a truly glorious new day of Pentecost, and an excellent demonstration and power of the Holy Spirit to establish a heavenly assembly or concilium.

Both parts, since the hearts are enlightened and kindled by the Holy Spirit with love toward Christ, and again, Christ's and the Father's love toward them shines and glows; and thus both God and man keep friendly together, since the Holy Spirit prepares and consecrates the heart of man himself for the holy house and dwelling, temple and monstrance of God, and man receives such a glorious, noble, dear and valuable guest and inhabitant or housemate, who is God the Father and the Son.

41. This must be a great glory and grace to men, who are considered worthy to be such a glorious dwelling, castle and hall, yes, paradise and kingdom of heaven, where God dwells on earth; which yet are such poor, sorrowful, timid hearts and consciences, who feel nothing in themselves but sin and death, and tremble and shake before God's wrath, thinking that God is farthest from them and the devil nearest to them; But the finds, to whom such things are promised, and may cheerfully comfort themselves that they are the right house of God and church, not smeared with nasty Chresem by the suffragan bishop, but consecrated by the Holy Spirit Himself, since God is pleased to rest and abide; as also the prophet Isaiah Cap. 66, 1. 2. speaks of such, against the proud, puffed up saints on their own holiness and worship: "What house will you build me, and what shall be the place where I shall rest? Has not my hand made all that is, saith the Lord? But I look on the wretched man, and on him that is of a broken spirit, and that feareth my word."

And where else should God dwell? He does not find any other shelter on earth: the other excellent, high, great, self-grown saints are far too proud, far too high, wise, prudent and holy for him, and have gone far beyond heaven and above, that they should be his dwelling place on earth, although they alone praise the church and God's people. Again, he is far too noble and disgusting that he does not want to be and cannot dwell with such hopeful, glorious saints who want to follow their idol, the devil, God.

1060 D . 12. 312-314. On the day of Pentecost. W. n. 1428-1431. 1061

He does not consider them worthy of honor, that he should look upon them with all their splendor, glory and adornment of their beautiful self-made holiness; meanwhile he finds himself in the poor, lowly huts of the poor, despised, who hear Christ's word and believe, and would gladly be Christians, but consider themselves to be utterly unholy, unworthy sinners.

This is an excellent, comforting, beautiful, and, as St. Peter says in 2 Peter 1:4, one of the most precious and greatest promises given to us poor, miserable sinners, that we should also be made partakers of a divine nature, and so highly ennobled that we should not only be loved by God through Christ, and have His favor and grace as the highest, most precious sanctuary, but also have Him, the Lord Himself, dwelling completely in us. For he wants to say that it should not remain with love alone, that he takes his wrath from us and bears a merciful fatherly heart towards us; but we should also enjoy the same love (otherwise it would be a forgiven, lost love for us, as the proverb says: To love and not to enjoy 2c.) and have great benefit and treasure from it, and there should be such emphasis that such love proves itself with deed and great gift.

44 For these are the two things that Christians receive from God, as St. Paul calls them differently in Romans 5:15: grace and gift. Grace forgives sin, brings consolation and peace to the conscience, and places man in the kingdom of divine mercy; as it is called a kingdom of grace, Psalm 117, 2: "His grace and truth rule and reign over us forever." But the gift is that the Holy Spirit works in man new thoughts, mind, heart, comfort, strength and life.

45 This is what he means in this passage, when he says: "We want to make our dwelling with him. Such shall follow the grace and love of God, that the heart of man shall become a throne and chair of high majesty, which must be better and nobler than heaven and earth; as St. Paul says in 1 Cor. 3, 17: "The temple of God is holy, which is you" 2c.; item, 2 Cor. 6, 16: "You are the temple of the living God, as God says:

I will dwell in them, and walk in them." This is how it works, that God, through grace, when man begins to believe and keep the word, also rules in man through his divine power and effect, so that he becomes more and more enlightened, richer and more powerful in spiritual understanding and wisdom, to recognize, judge and evaluate all kinds of teachings and things; after that, also in life and good fruits, he increases and continues daily, and becomes a kind, gentle, patient man, serving everyone with teaching, counseling, comforting and giving, benefiting God and people, through whom and for whose sake country and people are helped, and summa, such a man, through whom God both speaks, lives and works what he speaks, lives and does: his tongue is God's tongue, his hand is God's hand, and his word is no longer man's, but God's word.

46 For his doctrine and confession, which he makes as a Christian, is not of man's understanding and wisdom, but of Christ's word, which he has and keeps; so also his ministry, which he rules and makes as a Christian, is not of man's own authority and ability, but of God's command, ability and power, given by God through the Holy Spirit. Peter says that he everywhere gives good things of himself, as he has received all good things from God, and also outwardly his body and members become a temple of the Holy Spirit, 1 Cor. 6, 19, so that he as a Christian and good tree creates good fruits and benefits, does good, and resists and avoids evil.

(47) Behold, what a great thing is the man who is a Christian, or, as he says, keeps his word (2c). A true miracle-worker on earth, who is more valid in the sight of God than heaven and earth, yes, a light and savior of the whole world, in whom God is everything and everything, and in God he is able to do everything and does everything; but hidden and unknown to the world, which is also not worthy to recognize such people, but must consider them as their footcloths, yes, as St. Paul 1 Corinthians 1, 13. Paul 1 Cor. 4, 13. says, for a curse and a sacrifice of sweepings, for whose sake land and people must be cursed and ruined, and only the sooner the better should be

10628 . 12. 314-sis. On the day of Pentecost. W. xi. 1431-1433. 1063

be executed to serve God and purify the world.

48. Oh how mocking it sounded in the ears of the Jewish saints, priests and Pharisees when they heard such a speech that God would have His dwelling place only in those who keep this man's word, that is, who are nothing but a small handful of stupid, poor, despised people; as if God did not have a better, more glorious house and dwelling place, befitting such majesty, in the holy, excellent people, who were the bright lights and high heads among God's people, in the holy city of Jerusalem and the glorious temple and worship; which Scripture and the prophets themselves call God's holy city and dwelling place, the chosen place where God wanted to rest, Ps. 132, 14, and eternally; as they also insisted on it defiantly, and thought it was not possible that their kingdom, priesthood, worship should perish.
49. But now Christ goes to this place, is silent and forgets all about it, as if he did not want to know anything about it, and makes a strange new speech, that this should be the Father's holy place, dwelling and church, where there is a Christian who keeps his word; and so herewith abolishes and breaks up the old dwelling place of Judaism and the temple at Jerusalem, builds a new, holy, glorious church and house of God, which is not Jerusalem or Judaism, but spreads out into all the world without distinction of persons, place and outward manner, it is called Jews or Gentiles, priests and laymen; and is a house, not made of stone and wood by the hands of men, but created anew by God Himself, namely, such a people who love Christ and keep His word.

(50) He has indeed been a householder among the Jewish people until now, and has had his hearth and fire there, as he says Isa. 31:9, for the sake of his word, which was still there, proclaimed by the prophets, and ever believed by some, who were the true church of God, for whose sake the land and the city were preserved: but now Christ himself has come, and they will not hear his preaching, but reject his apostles and Christians.

The temple, city and land must also be destroyed, perish with priesthood and people, be cast out forever and never be raised up; as Moses and the prophets proclaimed to them before: If they would not keep His word and commandment, they would no longer be His people or be called His people, and His city and temple would no longer be, Deut. 32:21, Hos. 1:9.

(51) Now here again you hear the definition and answer to the question of dispute: What is the church and its authority? of which it is rightly and truthfully boasted that it is governed by the Holy Spirit, even that, as he says, the Father and Son dwell with it; and what it speaks or does, that is spoken and done by it, so that everyone owes it obedience for the loss of his salvation. For we are agreed from this and other promises that there is such a people on earth, called God's people, that he will be a householder in his own house, a ruler in his own castle, God in his own church, held so high and dear by God that he will not esteem all his heaven above so much as to come to her in this valley of tears and stay with her until the end of the world; so that one should not gaze up in vain and look for his church in paradise, which he has spared her until that life.

(52) Therefore there is no dispute that there is a church on earth, and that it should be obeyed as the Lady and Empress through whom God speaks and works; but there is a dispute as to who and what such a church is? To separate these disputes and to find the right church, says St. Augustine, we must not judge by the words and judgment of men, but we can be sure of the matter when we hear how Christ the Lord himself describes and depicts it in his word. Now he baptizes and paints them in such a way that it is this group who love Christ and keep his word; for in this way one knows and feels such love. My word must be there," he says, "and it must be kept, or else it will do nothing. The word, which is called Christ's word, is to be the standard and the test, so that the church can be known.

1064 D . 12, 316-318. On the Day of Pentecost. W. XI, 1433-1436. 1065

For there must nevertheless be a certain rule and measure as to what it should speak and do, and it is not valid that each one should speak or do what he desires, and then pretend that the church has spoken and done from the Holy Spirit.

For this reason Christ binds the church to his word and gives it as a sign, so that it may be tested and felt if it has it, teaches and preaches it, and does everything according to it, based on the love of Christ; where you find this, you have met the church correctly and are obligated to obey it, and you should certainly conclude that God dwells there and speaks and works through it.

54 This rule is also given by St. Peter, 1 Ep. 4, 11.As we have just heard in his epistle, where he says: "If a man speak, let him speak as the word of God; if a man have an office, let him do it as of the ability and power which God hath bestowed"; that he who will speak in this house and do, create, name, give anything, let him think that he speak and do that which is the word and work of God, or let his deeds and words stand, and speak and rule at home in his own house or principality. For outside this house the world has other words and works, every lord, emperor, prince, head of household in his regiment and things, since it is also ordered in this way, where it is governed rightly, that everything goes according to the will and sense of the ruler of the house or country: even if the household or court servants are otherwise shoddy and wicked, it is and remains the Lord's order and business, and what he says and means goes. But in this house, where God is Lord and Prince, he alone will have spoken and acted in such a way that it means nothing other than his word and his works, and done by virtue of his command, so that everyone may be sure of it, take comfort in it and rely on it.

55. This is the beautiful promise of the exuberant glory of the Christians, that God will so deeply reveal Himself to them and so closely approach them that He will not let Himself be seen and heard in any other way than in them and through their word and work, mouth and hand, and thus makes a great difference between them and all others.

Men, that even a single Christian, however small he may be, is much more of a man and more highly honored before God than all the kings, emperors, princes, and all the world at large, who neither have nor know anything of this glory and honor; as Moses also says in Deut. 4:7: "Where is such a glorious people, to whom their gods draw so near, as the Lord our God, as often as we call upon him? For the sake of this, we should hold fast to the word of the gospel, becoming confident and bold to hold fast to it and leave everything in the world for it.

(56) But it must also be known here, as I have said, that Christians on earth still remain weak in word and faith; that they need to call upon God and pray for the help and strength of the Holy Spirit. For that a Christian is and is called God's dwelling place, in which God reigns, speaks and works, is well begun, but not yet complete, and such a building or house God is still daily working on and preparing, until it is completely prepared and finished for that day; for which reason also Christ does not say here, "We will find our dwelling place made with Him," but, "We will make it with Him."

57. For he also brings with him all spiritual things that belong to such a dwelling to build, carpenter and finish, that is, the gifts of the Holy Spirit, besides the Word; that even though it is not yet finished, there is grace and love, through which they are accepted by God and are now called and are His house, and are forever being prepared through the practice of the Word and the Holy Spirit, to increase in understanding, wisdom, faith, gifts, and virtues, and to become stronger and stronger, And besides this, whatever is still vestigial and unshakable in them from the old birth will be cut down and killed by the cross, temptation and suffering, and thus will always continue in the work of the grace and work of the Holy Spirit that has been started.
58. therefore let no one be angry with another or despair of himself, seeing or feeling many sinful infirmities, provocations, and lusts for unbelief, impatience, 2c. even if he is sometimes provided with them.

10662 . 12. 318-320. On the day of Pentecost. W. XI. 1436-1439. 1067

and stumbled (as St. Peter did when he denied Christ), that God would therefore depart from him and cast him out as an unfit instrument, but would restore him through repentance and faith in the Word, and comfort him that he is in the kingdom of grace of Christ, which is much more powerful than sin, Romans 5:20. 5, 20. And the Holy Spirit is given in such a way that he is not only a gift and endowment that gives courage and strength, but also comforts in weakness, and makes such a dwelling place of God, where the love of God always remains, by which such weakness is covered and not imputed.

59 Thus in the kingdom of Christ is poured out, as the prophet Zechariah Cap. 12:10. For this is the Holy Spirit, who dwells in the hearts of believers together with the Father and Son, speaks and works through them, and gives them comfort and victory to stand against sin, death and the power of the devil; but he does not do this by a vain, mighty demonstration of great power and strength, but because they still feel their sin and unworthiness, he bears it, and covers and comforts them with grace and forgiveness in Christ. And because they also feel great weakness in such a struggle, they are driven by him to prayer, that is, to cry out for help and strengthening, and thus through such crying out and shouting the same Spirit overcomes in them; as St. Paul Romans 8:16. Paul Rom. 8, 16. 26. also says both of the Holy Spirit: "The same Spirit bears witness to our spirit that we are children of God"; item: "The Spirit helps our weakness and represents us with inexpressible groaning" 2c.

60 For even the high saints here feel and complain that they do not have enough comfort, joy and strength, and must also comfort themselves in such graces and sustain themselves through prayer and invocation; as St. Paul complains in many places, and especially in 2 Cor. 12:7, 8, 9. 8. 9. he complains of his weakness, that a stake was put into his flesh by the angel of Satan, which so bruised and battered him that he could not feel the strength and power of the Spirit; and he fearfully confessed this to God three times,

That he might be taken from him: but it was said unto me, saith he, Let my grace be sufficient for thee. His cry and prayer are heard, but the weakness is not taken away from him, and yet the Spirit of grace is in him, comforting and sustaining him in this struggle, so that he does not sink under it: My power is mighty, or overcomes in the weak.

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

61 You will hear a short, dry judgment: He who wants to be and remain a Christian must be loved, and that means: He has gladly and willingly kept his word, or even let go of it; he has had desire and love for Christ, or even failed to do so. For he who still seeks his own in Christ, and does not prefer him, but for his sake can or will forsake his own honor, glory, righteousness, and all things; he is of no use in his kingdom. Therefore it is not given to all to be Christians, who nevertheless also boast of him; as also St. Paul 2 Thess. 3, 2. says: "Faith is not for everyone." For they have not yet known nor tasted his grace and love: therefore neither can they love him, nor keep his word, that they should therefore dare or forbear.

62. From this judgment follows the contradiction of all that he has said so far; for he breaks off here briefly, but gives them himself to understand the consequence, which is that he who does not keep his word certainly does not believe in him, may not presume on any love with God, and is already separated from the kingdom of grace and remains under eternal wrath and judgment; as John Cap. 3, 36. says: "He who does not believe in the Son shall not see life, but the wrath of God abides upon him."

(63) Moreover such also have the harm that they cannot be God's dwelling place, and have no Holy Spirit with them, nor be worthy of the grace that God speaks or works through them: but because they despise his word, he despises them again; and so room is left over them for the devil, who drives them according to his will, that they may have nothing godly.

1068 L . 12. 32Ü-322. On the day of Pentecost. W. n. 143S-1441. 1069

They are unable to think or do anything, and become incapable of all good works, as St. Paul says in Titus 1:16, and do nothing but harm and disaster in Christianity; and they are not helped by how much and great appearance and glory they pretend and have of great holiness, worship, and good works 2c., and think that they are God's beloved and neighbor. For even if they are otherwise excellent and highly gifted with wisdom and understanding 2c., they do not have the grace to do or create anything good that pleases God or would be his blessing; and even if they do many good works, preach, pray 2c., it all comes to ruin; as Psalm 109 v. 7. says: "His prayers must become sin" 2c. So again, in the kingdom of Christ, to them that love him, even that which is sinful and infirm in them must be good, and all things must serve them for good and correction; as again the 37th Psalm v. 24. says, "If the righteous fall, he is not cast away; for the Lord upholdeth him by the hand."

(64) Such wretched people were at that time among the Jews the most distinguished group, who were considered the holiest, wisest, and wanted to be God's people above all others; and afterwards in the church, heretics and sects and false brethren, pretending to great spirituality, love of truth, and holiness, and yet the devil has introduced through them all misery and destruction. Likewise, and much worse, is the whole of our rabbinical sect, who not only knowingly despise God's word completely, but also pursue it without any cause and do not want to suffer it to be preached and heard. These are people completely possessed by the devil, in whom neither God, Christ, nor the Holy Spirit can dwell; for they also live publicly in such a way that they are nothing but vices and stains on Christianity, as the epistle Jude v. 13 calls them; and yet they want to shout over people by force with the name and glory of the church.

(65) But that they are not the church of Christ must not be further proved now; for it is clear enough from this saying of Christ, that whosoever loveth not him keepeth not his word; but he that loveth not his word keepeth not his word.

If anyone does not keep the word, he is not a member of his church and has no part in his kingdom, as has been said. But that they do not keep Christ's word nor love Christ, this testifies and cries out against them publicly as far as heaven, their own deeds, in which they still continue to this day, so hardened that they did not let a sigh of Christian repentance over their condemned and recognized error and abomination, so that they led so many souls into condemnation; or took care with the least thought that God's word would henceforth be preached rightly and the poor souls helped: But they fight tooth and nail, and would rather see the country and the people, yes, the whole world, bathed in blood, than atone for and correct some error or abuse; so that one must now see how they have been handed over to the devil and God's wrath has finally come upon them.

(66) Christians are thus separated from all other people on earth, not by some outward manner or works, which all unbelievers and hypocrites may also have, but only according to that which is called loving Christ and keeping his word, in which faith and love toward Christ are shown and appear: which others neither do nor will do, and so separate and cast themselves out. For this, as has been said, cannot remain secret or hidden, but must be shown in deed and work on both sides. That is why it is not called bad to have heard or recognized the word, but to have kept it, that is, to have testified publicly before all the world with deed and confession, and to have stuck to it, one should also leave everything about it; whoever does or does not do this will certainly have to be seen and heard.

From this it is easy to understand why Christ said at the beginning that he would not reveal himself to the world, but only to those who love him. For the world does not like and does not want this Christ, as he shows himself in the cross and in an angry form, and does not bring what it desires, power, honor, riches, praise and glory of its own wisdom and holiness 2c. For she is quite immersed and drowned in lust and her own love of such earthly goods: where she does not love the

1070 L . 12. 322-325. On the day of Pentecost. W. XI, 1441-1444. 1071

When she sees and finds nothing else, she understands, sees and knows nothing else, and stops her desire and love, hope and consolation, she cannot want to put herself in the way of being deprived of such goods; but especially she cannot suffer that the glory and honor of the high gifts, her wisdom, virtue and holiness should be taken away and become sins and shame in the eyes of God.

Therefore Christ's kingdom must be hidden from them, and the gospel must be covered up from them, and their hearts must remain blinded by the devil, so that they neither know Christ nor the Father, and he cannot make a place or dwelling with them, so that they might experience some comfort, benefit or power of his word and work; and thus the gospel and knowledge of Christ remains a revelation and, as St. Paul calls it Rom. 16, 25, 1 Cor. 2, 7.It is not that it is not preached publicly enough to all the world and clearly brought to light, but that the world despises it and considers it foolishness and an annoyance against its wisdom, and that it is believed only by a few simple ones who do not resent the unkind image of the cross of Christ, and through such faith learn and experience comfort, power, victory, life and blessedness, which is hidden underneath. The others are not worthy to know such a treasure, nor do they want to have it better; as Christ also says Matth. 11, 25: "I praise you, Father, that you have hidden these things from the wise and prudent, and have revealed them to babes.

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

(69) Then you see that he speaks of the oral word preached, which they hear from him, and makes it so great that whoever despises it and does not keep it has despised not the man who speaks it, but the divine majesty; and again, comfort those who keep such a word, so that they may be sure that in it they are doing the will and mind of God the Father. For he will not let it rest on himself, but, as he said, will draw us up through himself to the Father, as he does everywhere in the Gospel of John, against the great and dangerous temptation, in which

The devil is the master, and most of all he drives devout, God-fearing hearts to separate and separate God and Christ from each other: if one hears Christ's word, and yet, with thoughts apart from it, dares to inquire into God's will and heart.

70 For the devil can still suffer this, if one clings to the man Christ alone and does not go further; yes, he also lets the words be spoken and heard that Christ is truly God. But he refuses that the heart cannot grasp Christ and the Father so closely and inseparably together that it would certainly conclude that his word and the Father's word are entirely one and the same word, heart and will; as the unintelligent hearts think: "Yes, I can hear Christ speaking to the afflicted consciences in a friendly and comforting way; but who knows what my position is with God in heaven? That is, not one God and Christ, but another Christ and another God made for himself, and thus lacked the right God, who will nowhere be found and grasped except in this Christ; as he further says to Philippians Joh. 14, 19: "Whoever sees me, sees also the Father." He also says John 7:16: "My doctrine is not mine, but his who sent me." This is exactly how he says: "What you hear from me is certainly my Father's word and will, and you must not inquire any further or worry that God is angry with you or thinks evil of you, but you must be sure that he is gracious and kind to you, because he sent me from heaven to proclaim these things to you.

Therefore, beware of other thoughts and suggestions, which may make you doubt, or advise you to seek other revelations of the divine will over you besides this Christ. For there you must certainly miss, yes, run to your harm and destruction, if you search for the mere majesty, or are deceived by the devil, who pretends to you his own ghost or whispering for God. For he also knows the art of pretending to be God in majesty, as he did to Christ, that he should be worshipped and obeyed; or, if he can no longer do so, he still makes the man-

1072 L . 12, 325-327. On the day of Pentecost. W. XI. 1444-1447. 1073

He misleads them with various far-reaching thoughts and images that he proposes, so that he will ever tear his heart away from this Christ. Against this, a Christian must be prepared and wise, so that he learns to attach and bind his heart and thoughts to Christ's word alone, so that he neither wants to know nor hear any God apart from Him; as I have often said about this elsewhere.

The other part of this gospel.

I have spoken these things to you while I was still alive; but the Comforter, the Holy Spirit, whom my Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you.

(72) These are the last words that Christ gives to his disciples to conclude his preaching and consolation, because he wants to depart from them, and so that he takes his leave, and points them to further consolation in the future, when the Holy Spirit will be given to them, who will teach them to understand all these things and to feel such consolation in the work. As if to say: I have been with you until now, and have done to you what I should and could have done: And it is true that the comfort of the words which I have spoken is excellent and great; but because I am still with you, they do not go to your heart in such a way that you can feel their sweetness and power, and remain only with the word that I speak to you, which means nothing more than spoken and heard.

(73) But that these things remain not only in my word and speech, but also in your feeling and experience, and do not become a mere sound or tone, but a living comfort in your heart, do not do this because I am with you; for you still have only the bodily and fleshly comfort of my presence. Therefore I must be taken from you, that such comfort may work in you, and that the Holy Spirit may teach such things. For if ye have now lost me, and are left alone in peril,

If you are in need of comfort and groan for it, the Holy Spirit will find you true disciples and help and remind you so that you may understand and realize what I have said, and so understand and feel the comfort and power in your heart that I and the Father may reveal myself to you and dwell in you so that others may also learn such comfort from your words.

Notice how Christ binds the Holy Spirit to his mouth and sets a goal and measure for him, so that he should go no further than his word: "Everything that has gone out of my mouth he should remind you of and continue to say through you. In this way he shows that nothing else is to be taught by the Holy Spirit in Christianity from now on, except that they, the apostles, heard from Christ but did not yet understand, and were taught and reminded by the Holy Spirit; that it thus goes on forever from Christ's mouth to another, and yet Christ's mouth remains, and the Holy Spirit is the schoolmaster who teaches and reminds.

75 Secondly, this is also indicated, that such a word must go beforehand or be spoken beforehand, and then the Holy Spirit must work through it; so that one does not turn back and dream of a Holy Spirit working without the word and before the word, but comes with and through the word, and goes no further than as far as such a word goes.

Thirdly, the example of the apostles, how Christ governs his church in weakness, teaches that the Holy Spirit cannot always or soon be so strong and powerful in Christians, when they hear the word, that they should believe it all, and understand and grasp it rightly. And there is a great difference between hearing the word and feeling the power and effect of the Holy Spirit in it. For even though the apostles come so far away and the Holy Spirit works in them so much that they hear Christ's word gladly and have begun to believe, this comforting sermon does not come to them until the Holy Spirit teaches them this after his departure.

1074 L . 12. 327-S2S. On the day of Pentecost. W. xi. 1447-1449. 1075

77. So it is also true that we hear God's word, which is the preaching of the Holy Spirit, who is also always present; but it does not always strike the heart soon and is believed; Indeed, even in those who, moved by the Holy Spirit, accept it and gladly hear it, it still does not soon bear fruit, and someone may go a long time without feeling improved or comforted and strengthened, especially where there is still no fear and danger, but peace and tranquility, as was the case with the apostles before Christ came from them, since one thinks no further than to retain such bodily comfort. Therefore it must come to pass that in trouble and danger we look for comfort and groan; then the Holy Spirit can exercise his office and power, which is to teach and remind the heart of the preached word.
78. Therefore the word is always good and useful to hear and to act upon, though it does not always come to pass, so that for an hour or so, and at the time when we need it, our heart remembers that which it has heard, and then begins to understand it rightly and to feel its power and comfort; Just as the buntings (sparks), which have lain for a time under the ashes, nevertheless give fire again and kindle when they are stirred and blown up; that therefore one should not think the word preached ineffective and in vain, or seek another, whether as soon as the fruit of it is not found.

It is not worth answering here that the papists seek a remedy from this text: "He will teach you everything" 2c., to preserve their pretensions, and slander that Christ did not teach the apostles all that they ought to have known, but still left and reserved much for the Holy Spirit to teach them; for such slander is strongly enough displaced and destroyed by the text itself, that it clearly and plainly says: "The Holy Spirit will teach you all things, and remember all that I have said unto you." Thus he also pointed them beforehand to his word alone, as he says: "He who loves me will keep my words" 2c.; item Joh. 16, 14. he also says of the Holy Spirit: "He will not speak of himself, but of the

He will take mine and proclaim it to you."

80. But it is a sin and a shame that one should hear and suffer such pretensions in Christendom, that the Holy Spirit should teach, not to say something repugnant; as the pope, with public abominations of his teaching, which he carries to the highest, of the merit of one's own works, sacrifice of the mass, prohibition of the cup, item, marriage, the dead saints' invocations, purgatorial lies and fabricated violence, teaches directly against Christ, as the true anti-Christ: but that he should teach other and better things than Christ, the Son of God, has taught, who himself is the preacher sent from heaven for this purpose; or that he should have left something more and more necessary behind him, which should be revealed and taught especially through the Concilia; which, however, dealt with the lesser part of the doctrine, without which the first Concilia were, which retain the one article of the divinity of Christ and of the Holy Spirit against the heretics from the Scriptures; but are vain human ordinances and statutes, for which nothing at all is needed, neither to promise nor to give the Holy Spirit. Oh, he has many higher things to teach and to reveal, of which the concilia of men can neither order nor establish: how to escape God's wrath, how to overcome sin and death, how to trample the devil underfoot; of which alone Christ teaches, and says that whoever wants to come to this must keep his word.

(81) One should condemn and curse such perverse and shameful statements of the papists as the devil's poison and lies for this reason alone, when there is nothing else to reproach them for, that they tear the hearts away from Christ's word; for if one thinks that Christ has not taught everything, then eyes and ears are soon opened to gape at others, and to think: Oh, there must be something great behind, not taught by Christ, which the Holy Spirit is still to teach! Oh, if I could hear and know this, I would be blessed.

From this then comes the harm and evil of not heeding Christ's word and accepting the new things that come after it as precious things, as necessary for salvation;

1076 L . 12. 32S-331. On the day of Pentecost. W. XI. 1449-1452. 1077

Christ, in order to prevent this and to warn us of the devil's poison against everything that is not his word, not only binds the Holy Spirit to his mouth, so that he should teach nothing but his word, but also refers himself with his preaching to the Father's command, saying that it is not his word, but the Father's word 2c. What else is there to boast of conciliis, which ever can bring up no testimony nor command of their doing, if they teach or order something new; but the apostles alone have the testimony of Christ and the Holy Spirit, that they teach nothing else than Christ's word, as they also testify themselves, and both conciliis and all men are indebted to remain with the same, and to prove that what they say is exactly the same doctrine.

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

This is a kind good night given, as he then wished and was able to speak most sweetly to the disciples. Well, I must go," he says, "and I cannot speak much more to you, so herewith have a good night and be well; I wish and give you nothing but peace, that is, that it may go well with you. For according to the Hebrew language, "peace" means nothing else than giving and leaving all good things. This shall be my parting and last which I leave unto you; ye shall have no hurt nor want of my parting, I will give you abundance of it; for ye shall have in return from me the best that ye can desire; such peace and good that ye have a gracious God in my Father, who means you with fatherly love and heart; and in me a pious, faithful Savior, who will do you all good and not leave you in any trouble, who will protect and help you against the devil, the world and all evil, and who will also give you the Holy Spirit to rule your hearts so that you may have true comfort, peace and joy in me.

84 This is to say and be: My peace given and left unto you, not as the world giveth peace; for the same cannot

She has no power to give such peace and good, since all her peace and good is not only perishable, but inconstant and changeable every hour; for she alone sets peace and comfort on temporal money and good, power, honor, friendship of men, etc.; when that goes away, then peace, heart and courage are gone. And even if it had all these things in its power to give and preserve, it does not and cannot have peace, which alone is true eternal peace, that a heart may be at ease with God, assured of His grace and eternal life.

But because such is not the peace of the world, here again the holy cross is put upon it, and is called in rough German, that is, according to reason and our feeling, not peace, but discord, anxiety, terror, fear and trembling; as he says elsewhere Joh. 16, 33: "In the world ye shall be afraid; but be of good cheer, I have overcome the world"; this shall be your peace. Therefore you must not think and hope that in the world you will have your kingdom and power and good days, or that your preaching will be accepted, because you do not proclaim and bring to it what it seeks and likes; but only hold fast to my word, and you shall have peace against the devil and the world, which they shall not take from you with their discord.

(86) Behold, Christ hath kept and pacified his church, that it is called peace, which is in the midst of thorns and hedges, that is, affliction and temptation, when both the devil and the world scratch thee, and sting thee, and torment thee, and afflict thee, because of the word and confession of Christ: that as it is a word of grace, love, and peace of God and of Christ toward us, so it is here a word of wrath and discord in the world. Therefore, this peace must stand in faith: when the heart feels oppressed, afraid, and also frightened and fleeting before God by the devil's intervention; that it may close and guard itself in this word of Christ, and say: I know, nevertheless, that I have God's promise and the Holy Spirit's testimony, that He wants to be my dear Father, and is not angry with me, but promises me peace and all good things through His Son, Christ; if

1078 D . 12, 331-333. On the Day of Pentecost. W. XI, 1452-14SS. 1079

If I have him for a friend, let the devil and the world be angry and rage with their discord as long as they do not want to laugh.

Let not your heart be troubled, neither let it be afraid.

This is the true, friendly voice of the faithful Savior, which he would gladly write in the hearts of his Christians, that they should have and expect nothing but peace and all good things from him; for he knows well how difficult it is to keep such peace and comfort of heart, and how the devil resists here, even though man is joyful, and can despise and overcome the wrath and enmity of all the world, so that he is driven to terror and fear of God. Christ knows well that flesh and blood are naturally terrified and no one can laugh when he is in a bad way, when everything he has is taken away from him or when he is handed over to the executioner; much less when the devil grasps the stupid heart between his spurs and rolls it so that it can hardly catch its breath for fear.

But do you hear, he says, what I say to you about my Father, that he does not want to frighten you and that you should not worry about any trouble or terror; but to know what wants to frighten you is nothing but the wretched lying spirit, the devil, who wants to blind and deceive the pious hearts under God's name and form; for publicly, as a devil, he does nothing, because he knows that where he is known, he has already lost. Therefore, do not let your hearts be taken away from you, but be all the stronger and undaunted, for love and obedience to the Father and to me, and for defiance and displeasure to the devil and to the world.

Whoever could believe such words, and thus see them as the words of the Lord Christ, should also be confident, and cheerfully despise what the whole of hell is able to frighten him. For whom should he fear who knows that Christ and God through him, together with the Holy Spirit, promise him grace and peace, and call and command him to be joyful and undaunted? It is only the defect that we are so weak here to believe Christ, and our flesh and blood, if it is his unworthiness, is so weak.

The people who feel that the devil with his false terror is more to be believed than the true word of grace, in which God proclaims to us forgiveness of sins and all blessedness, if we only begin to believe in Christ.

You have heard that I said: I go, and come again unto you: if ye loved me, ye would rejoice that I said unto you: I am going to the Father, for the Father is greater than I am.

90 Everything goes so that he wants to comfort and strengthen them abundantly over his departure, that he also speaks to them very honestly, saying: "Would you love me," 2c., and yet he means it in an extremely friendly way, like a dearest friend with another. I have said unto you, saith he, and it is true, that I must depart from you: this ye hear not gladly; for ye know that because I am with you ye have great joy. But, my beloved disciples, when ye have heard the one, hear ye the other also; let it be told you, that I will come unto you again with better and greater comfort and joy, than ye have had of me.

(91) Yea, if ye loved me well, as ye think ye do, ye should be glad that I now depart from you; for it is truly for your good; and ye should heartily approve it both to yourselves and to me, and not wish to see it otherwise. For it is not such a going that you should lose me, or harm me or yourselves; but it is for your sake alone, that I may come to my glory in my Father's kingdom, and become a mighty lord, sitting at the right hand of the Father, over all things in heaven and earth, being able to protect and help you against all that afflicts you; which I cannot do now on earth in this my lowliness and littleness, being sent to suffer and die.

For when he says, "For the Father is greater than I," he is not speaking of the personal divine nature, his or the Father's, as the Arians wrongly inverted this text, not wanting to see what Christ is talking about or why; but of the difference between the kingdom he is to have with the Father and his service or servant form in which he was before his resurrection. Now I am small, he wants to say, in mei-

1080 is , 333-M. On the day of Pentecost. W. xi, 1455-1457. 1081

As he says elsewhere, Matth. 20, 28: "The Son of Man did not come to be served, but to serve, and to give his soul for the redemption of many. That means to become small, as St. Paul says Phil. 2, 8, to be humbled or thrown down under everything, to let sin, death, the devil, the world tread over him. This is the way I am going from you: but it is not to remain in such smallness, for that would have come to nothing: but it is only to be a passage, and the very way and means by which I come to the Father, when I shall no longer be small, but shall be as great and omnipotent as He is, and shall reign and rule with Him forever.

That this is the bad, simple opinion of this text is evident from the fact that he actually speaks here of that which he calls "going to the Father. This is not a change according to his person and nature; for according to the same quality it is not said of him that he goes to the Father, or that he departs and is separated from the Father; for he is and remains without beginning and end in eternity with and to the Father in one divine nature, and on that account may not go higher or become greater: but he speaks of the transformation of the office from this servile or official state to his glory and eternal rule.

94 Therefore such going and greatness of the Father is nothing else than Christ being transfigured, what and who he was: not what he should or could become in person; for this he was ready and from eternity, but it was not yet revealed nor to be known, because he went in the servile and suffering, mortal office. Therefore the Father was greater than he: not according to the essence of the two persons, therefore he is Father and Christ the Son; but according to the regiment and glory, and as they speak in the schools: Non actu primo, sed secundo etc.

95 Therefore, says he, you should much rather want me to leave this small, low estate, and this servant form and shape, and enter into the ruling estate of my dominion, which is the fatherly estate, therefore I am from eternity. For this present

In the state which I have assumed from virgins through my incarnation, I suffer no other than that I must suffer and be subjected; but there I shall have all things subject to me and under my feet.

Now this is not only said to the disciples, but also to all Christians; for as it was with the apostles, so it is always with Christianity, that it feels itself in terror and fear, without comfort and help. For this was also the apostles' way of saying that Christ had departed. Such a departure is certainly painful, and it must be painful that the apostles themselves fell into such despair that they all denied Christ and were even scattered. This is the heavy sin of mourning, where laughter and joy are dear, and sorrow and distress are vain. Here, saith Christ, we ought to rejoice and be glad. Yes, who could; for flesh and blood certainly cannot, as St. Paul himself confesses in 2 Cor. 7:5 that he had no rest after the flesh, though he rejoices in spirit and faith, and boasts of affliction and his weakness. And Christ Himself says Matth. 26, 41: "The spirit is willing, but the flesh is weak"; for it cannot judge or be of any other mind than according to that which it feels, and would gladly not feel that which oppresses and afflicts it, and would gladly be rid of it.

97. Now if you want to learn the art of rising above such feelings and soaring, you must let it be said to you, and hear and grasp this word that Christ speaks: Dear Christians, believe me, it is not for your harm, but for your good; for I do not go away that you should be forsaken by me, but that through such a walk I may overcome, and you may experience my power and might, as I am set at the right hand of the Father, ruling over your sin, and over your enemies, devils, death and hell, so that none of them may touch a hair of your head, unless I want to; and must not harm you, but rather pacify and benefit you. Therefore let my word be accepted more than your feelings. If I have told you truly how I will go from you, which you will now find and feel, then I will not lie to you in the other part of my word.

1082 L . 12. 335-337. On the day of Pentecost. W. XI. 1457-14S0. 1083

Come again, and you shall also find and experience it in truth, so that you will have to say: I could not have believed that my Lord Christ would have been so near me and would have helped so wonderfully; now I do not want him to pass away from me.

Behold, this is the consolation of help and victory in the greatest distress, when Christ is felt to be lost, that the word of Christ may be held as on a stick or board, that we may not sink in the troubles, as the flood will go over baskets, horse and chariot, until we come out again. This then is called rejoicing over the fact that Christ has passed away; but it is a weak and very secret rejoicing according to the flesh. But as far as faith holds to the word, it is still a joy until it overcomes, and also the experience follows that Christ has not left us, but, sitting at the right hand of the Father, protects us and helps us out. But no one experiences such things, for whoever tries, if the water, as they say, goes into his mouth, that he must learn to swim.

And now I have told you before it comes to pass, that, when it shall come to pass, ye may believe it.

This has just been said by experience. I am telling you now in the Word, but it does not come to you at all and does not create anything at this time. But I say it so that you may nevertheless have a little comfort, if you remember and recall that I told you before that it must be so, so that when you are helped out of it, your faith will be strengthened and may continue to fight and overcome.

I will not speak much to you any more, for the prince of this world is coming and has nothing to do with me. But that the world may know that I love the Father, and that I do even as the Father hath commanded me: arise, and let us depart.

(100) Well, saith he, it is now time to depart; for it will now come to pass. The devil comes along, will attack me, and means,

If he has only me, it is a bad thing for you. For as prince and lord of the world he has murdered and killed so many things that he thinks to remain lord and prince over you also; and he will also seize me between the spurs and subject me to be brought down. But he shall fail, and find another in me than he thinketh. For with the others he has cause and right, finds them in sins and guilty of eternal death; but with me he shall have lost his right, and thus bring judgment upon himself, that he shall have to lie at my feet with death and hell, and shall gain nothing even with mine.

101 Thus, at the hour of his supreme battle, he hereby takes courage and defies his own innocence and right against the devil and death, so that they may expire against him and both lose their right and power against those who believe in him, for whose sake he gives himself up; and thus avenges all other blood and death against the devil with his blood and death. For this is much more precious blood that cries out for vengeance, as the epistle to the Hebrews Cap. 12, 24. says, than Abel's blood, which cries out to God over his murderer, as an example of this blood, which daily cries out the judgment of condemnation over the devil and death for all the shed blood of his believers from the beginning to the end of the world. And so Christ does not only want to take away the devil's power and principality over those who believe in him through his divine power, but also through the weakness of his suffering and death, so that he must be cast out, as he says John 12:31, and let him be the prince and duke of life.

Why does he do and suffer these things? Because the devil has no right over him, and could well escape him; he is man enough that he must run up against him. But it is for this reason, he says, that the world may know that I love the Father and fulfill his commandment. This is the comforting word, so that he may open the Father's will and heart to us, so that it may be seen that everything he does and suffers for our sake is decided for the Father's good pleasure, so that he, as the true and faithful mediator of all God, may be the one who is the most faithful.

10848 . 12. 337-340. Am Pentecost mont. W. XI. 1460-1464. 1085

Cut off wrath and disgrace, and make the hearts sure of his fatherly grace and love. For how should he still be angry with us and want to condemn us, because he has given such an earnest commandment to his only Son, that he should abandon all his divine glory and power and submit to the devil and death?

throw the feet for our sake. But oh that the world," he says, "would know and believe that I do these things not of my own accord, but out of great love, in obedience to the Father, I lay down my life and limb. For whoever can believe this is already blessed, having escaped the devil and death.

On Pentecost assembly.*)

John 3:16-21.

Thus God loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. For God did not send His Son into the world to judge the world, but that the world through Him might be saved. He who believes in him is not judged, but he who does not believe has already been judged, for he does not believe in the name of the only begotten Son of God. Now this is the judgment, that the light is come into the world, and men loved darkness rather than light, because their works were evil. He that doeth evil hateth the light, and cometh not to the light, lest his works should be punished. But he that doeth truth cometh to the light, that his works may be made manifest; for they are done in God.

I.

(1) This is also one of the true gospels, as John used to write them; for he describes them in such a way that he alone might be called an evangelist. Now this, as you have often heard, is the gospel, that only Christ may be known, and the Holy Spirit teaches nothing more. Therefore just look at the words, which are powerful, delicious and exceedingly comforting. And first he speaks:

God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life.

2 Now you see that Christ does nothing but make the Father sweet to us and bring us to the Father through Him. And to this end is all that Christ does, that we may have a fine sweet confidence in the Father.

*) This sermon is found in a b c, and in eight single prints from 1522 and 1523. Cf. Erl. A. 12, 338. D. Red.

gain. For if we only fear the Father, it is nothing; but that we bear a fine kindly love to him, that makes us blessed. Now he says here that the Father loved the world so much that he gave even his dearest child for it, and provided a means for us to come to him, which is Christ. For I have often said before that faith alone is not enough to God, but there must also be faith. The Turk and the Jew also believe in God, but without means and without grace.

3 What then is the food? This is indicated by the gospel; for the Holy Spirit teaches everywhere that we do not have the Father without means, and will not suffer us to go to the Father without means. Now the schools teach us to go to the Father without a means, by our works. That is, to cast Christ out of the means, as Jeremiah proclaimed of him, when the wicked thus think, saying, Let us send him wood for his meat, and let us root him up in the land of the living, and let his name be no more.

1086 L . 12. 340-342. Am Pentecost mont. W. XI. 1464-1466. 1087

be thought. This is not right. Therefore let us by no means go thus, for thus we despise the high food which the Father has prepared for us: but let us give thanks to the Father, that he has so arranged it, and has placed between us one who is God and is like God, and man and man alike; for we are men and he is God. Where the two persons run against each other, man must come to ruin, for he cannot stand. Therefore God has tempered it so that he has placed one in the means, who is true God and man: through him we are to come to the Father; with our food we can raise nothing.

4th Now they teach that one shall be saved by fasting, praying, and such like works, saying, Whosoever shall become a monk or a nun, or pray the little prayer of St. Bridget every day, shall be saved, and shall never be lost; and all books are full of this. This is just what is said: I will do so much, until I escape from hell, stop my sin and exclude heaven. These want to find the food with them and want to push the food of the Father out of the means. For this reason they must perish, since they think they can come to the Father without the means, as through Christ, who was modeled for us by the Father out of His gracious good pleasure. For Christ teaches here that we are not lost, but have eternal life, that is, that God loved us, so that he paid for his one dearest child, whom he put into our misery, hell and death, and let him drink it out; that is the way to salvation.

Now, if there were any other way to heaven, he would have set it. Now there is no other way; therefore let us cling to the words here, and let us set our hearts firmly on them, and let us close our eyes, and say, Though I have the merit of all the saints, the holiness and purity of all the virgins, and the piety of St. Peter, yet I give nothing for my thing; but I must have another ground on which to build myself, namely, on these words, God hath given his Son, that whosoever believeth in him, whom the Father for love of him hath given, he may believe in him.

has sent, he shall be blessed. And thou shalt brave it, that thou mayest be preserved; and thou shalt boldly establish thyself upon his words, which no devil, hell, or death, shall be able to restrain: but the Father teareth the word through hell, and hell, and death, and all that cleaveth unto it. Therefore, let it be as it may, so say: There stands God's word; this is my rock and anchor, on which I build myself, and this remains; and where this remains, there I also remain; for God cannot lie, and would rather have heaven and earth fall to ruins, before the smallest letter or tittle of his word should remain.

6 Now notice that one must have a mediator, and that is Christ; and must therefore come up to the Father, and say, Though I cannot stand before thy majesty, nor any angel, though all things must tremble and shake, yet here I have one Christ, whom thou canst not be hostile to; under him I hold myself, and upon thy word that thou wilt accept me through him; thou wilt not reject me; thou must reject him first. Thus one must come to the Father through Christ, that one may gain a fine sweet confidence in him.

7. This raises a stupid, despondent conscience and makes it calm, otherwise nothing helps, neither caps nor plates, neither piety nor monasticism: no work, however holy it may be called, can appease God's judgment and pacify us in our hearts, but only God's word. God has given us His Son out of love, through whom we shall be saved; therefore, let no other path be made for you than this one, and beware of addition, which would even spoil it. For he that maketh addition leadeth thee astray from the right way. Therefore let your conscience be set on no work, on no saint's merit, but only on the word of God: he will not lie to you, but will do his promise enough. There you take hold of God with His own words, on which you can build, establish and place your heart and comfort. Now the Gospel continues:

God did not send His Son into the world to judge the world, but that the world might be saved through Him.

10882 . 12, 342-345. Am Pentecost mont. W. n, 1466-1469. 1089

(8) But with words you can take hold of God, as he is to be taken hold of. So you cannot run after him, but he runs after you, and makes his son appear to you that he is a savior and not a judge; by this you now have confidence in the Father.

(9) Now they have presented the pious Savior as a judge, and it is the merit of the saints to turn away from Christ and take refuge in the saints. For we think that the saints are more gracious and more favorable to us than God Himself. Hence it comes that one says: St. Peter is my apostle; the other: St. Paul is my patron; and so on, St. Barbara, St. Erasmus and the like. Now God cannot suffer this, the honor must belong to God; for my conscience must stand on a foundation that is the eternal knowing truth; otherwise it is lacking. But now God alone is the truth, on which consciences must stand and on nothing else.

(10) If then Christ is imagined to be a judge alone, I fear him; so it soon follows that I become a stranger to him, and I also become fearful of God, and hate him also; so the heart is full of poison and blasphemy. But when I recognize him as the gospel portrays him, so that I consider him to be the greatest friend my heart could choose, then it is well and love soon follows; for no friend can do as much for us as he has done for us. Then I forget my father and mother and love him; then a strong confidence in him arises in me. Otherwise, when one fears him, one falls down to work and puts Christ out of the way, and so wants to run to God; then one breaks his neck. This is exactly what Psalm 53:6 says about fools and the wicked: "They fear when there is nothing to fear. And Prov. 28:1, Solomon says, "The wicked fleeth, and no man chaseth him": for they have a stubborn heart, and fear Christ, who is most friendly to them, and run, though no man pursue them, for their stubborn delusion alone.

(11) Therefore, learn here that only Christ may be rightly recognized, and keep the Father's

and let it be the food to attain heaven and salvation, and nothing else. Oh, if the saying came to a man's mind when he was dying, when he was about to die, and if he remembered this saying, how that the Lord came not to condemn the world, but to save it, he could not perish, nor perish, but be saved. Forasmuch then as it is of no avail but Christ alone, who also came to be our Saviour, believe in him. Therefore he entices all here and also threatens to, and thus concludes:

II.

For he that believeth on him is not judged: but he that believeth not is judged already, because he believeth not the name of the only begotten Son of God.

(12) The high schools, when they want to make people religious, hold judgment against them, and make it as hot as they can, so that they lead the people into terror and leave them in it, and do not tell them how to get out of it. But here he also holds the judgment before them and threatens; yet he tells them how they are to come out, in this way: There will be a judgment from which no one will escape, for only he who believes without any addition; if you add any addition, you have gone the wrong way and are corrupt, for he who does not believe is already lost. I am the only gate that leads to heaven: the way is narrow, you must become narrow, if you want to get through and grind through the rock. Those who are hung with works, as a brother of Jacob with shells, cannot pass through: therefore you must become narrow and strait; but this happens when you despair of yourself. But if thou comest with great sacks of hops full of works, thou must lay aside, or else thou canst not pass through.

(13) It follows that where faith is, there is no harm in sin, for it makes us Christ's own. But where faith is not, there is either fear and hatred of God, or a nefarious, wild life. We have also now heard that the Holy Spirit has

1090 L . 12. 345-348. Am Pentecost mont. W. XI. 1489-1472. 1091

will punish them for sin, because they did not believe in me, says Christ. That alone is sin, unbelief. Faith eradicates all sin; unbelief makes one not know God; therefore, one is afraid of Him. When one is afraid, he hates him and blasphemes him, and does all sin in one heap and does not follow any commandment. Now hear how he adds a cause to this judgment and says:

Now this is the judgment, that light came into the world, and men loved darkness rather than light, because their works were evil.

The light is the Lord Christ and his knowledge, so that he may be recognized as he is depicted here in this gospel. In it you see a brightness, as you look into the sun, and learn there what God is. The light has come into the world through the mouth of the apostles and has shone through the whole world, and people are hostile to it only because of the evil works in which the whole world is. For why do not the pope, bishop, priests and monks suffer their things to be punished, and tell them who they are? Because their works are evil. Now the light makes it evident that all our things are nothing and must have Christ alone. Now when the light is brought, they say, "Shall I then have fasted and prayed long in vain? Shall all good works be done in vain? Out, you heretic! For if this were to happen, no one would give any more to vigils and meetings; their kitchens would become narrow and their cellars empty; they would not like that, so they would have to give up the light.

15 Now God has blinded them to build their hearts on stone and wood, leaving the foundation of truth and not building on Christ. But the gospel wants to build the hearts on the eternal, thorough truth. Now, if one wants to take this away from them and overthrow them, then one must bring the light and expose their works, so that they become a disgrace. They do not want to suffer this, but to keep and protect their things, so that they become enemies of this light. This is what the Lord says:

He who does evil hates the light and does not come to the light, so that his deeds will not be punished.

(16) They hate the light, saith Christ, because they do evil: for they lead a shameful life, which they think is the best. And the devil also desires to be beautiful, and also to sit in a clean place, not lying at the door, but inwardly in the heart, and not coming to the light; he desires to have the cover, that the wrong may not be seen. Now it must come to daylight; for the sun does not leave its exit because I am lazy and would like to sleep an hour or two more. No, it comes forth and does not hide its light and shines, even though it is against me. So the sun of righteousness wants to rise; therefore you see that they do not want to come into the light, but cover and protect their sin and evil works; thus they deserve judgment, because they have not only done evil works, but they also want to defend them, which is twofold sin.

17 But the pious gladly come to the light, that their works may be judged by all who wish, and let the devil examine them; for they have worked for good reason, because they have faith, and they go in faith and help the poor. God works in them, and they cannot be evil; therefore he can suffer all the world to judge his works. Therefore it is a fine thing about a believing man; if one rejects his work, he himself says: Yes, there is nothing good in me, as much as there is in me; but the works that my Lord Christ does in me, those alone are good. He then does not want to have any honor, writes it home to God, wants to have in God alone what he should have, and can well go to the light and exist. This is what Christ says here at the end:

But he that doeth the truth cometh to the light, that his works may be made manifest: for they are done in God.

(18) Now we have heard what is our consolation and ultimate certainty, since we are in

1092 L. is, 348-söo. On Pentecost mont. W. xi, 1172-1175. - 1093

that no man who desires to be a Christian may undertake any work by which he may be saved, but by Christ alone, whom it has all cost; through this we must attain to salvation, and through nothing else. If one builds on a work, it is immediately against God's grace.

Nineteen Now again we must not be without work; as the insolent say, I will do no more good work, that I may be saved. Yes, you may no longer do anything that serves salvation, the forgiveness of sin, the salvation of the conscience, you have enough in your faith: but your neighbor does not have enough, you must also help him. That is why God lets you live, otherwise your head would soon have to be torn off; but that is why you live, because you serve your neighbor with your life, not yourself.

20 So also here, Christ the Lord also had enough, it was his what the world has, he would have let us; but that is not a right life. Yea, let that life be reprobated and accursed into hell, which liveth alone; for that is heathenish, and not Christian: but they that now have enough of Christ, must follow the image of Christ, and from their heart do good to their neighbor, as he hath done to us, freely, without any purpose to gain thereby, seeing only that it so pleaseth God.

021 And we Christians are like unto a child born in his father's house, which bringeth the inheritance with him in the flesh, and to whom the inheritance is by birth, and bringeth it with the birth into the house. But a servant brings his earnings not into the house, but out of the house. Still, when the child grows up, he must help to increase and improve the inheritance, so that it becomes greater and better; not that he must first gain the inheritance by works, but it is already obtained at birth. So also, if we believe in God, we are already heirs and must not gain it by any works; yet we must help the Father to increase it. So Paul also says to the Philippians Cap. 2, 5. ff.: "Let every man be of the same mind as Jesus Christ was. Who, though He was in the form of God, did not consider it robbery to be like God, but manifested Himself, and took upon Him the form of a servant, being made like another man, and found in deeds like a man; humbling Himself, and becoming obedient unto death, even death on a cross." This means: Do you also lead such an outward walk, that you become like the example of Christ and help your neighbor with body and goods, and do not think to win the birth with works; do not protect the childship with your own presumption, but with faith, and help to spread the kingdom.

On Pentecost assembly.*)

Second Sermon.

This is one of the best and most glorious gospels, as St. John in particular is wont to write them; which would be well worth writing with letters of gold, not on paper, but, where it could be, in the heart,

*) This sermon is instead of the previous one in the edition d.

It should be the daily lection and contemplation of every Christian to speak to himself in his prayer, to strengthen his faith and to awaken his heart to invocation. For these are words that can make the sad cheerful and the dead alive, if only the heart firmly believes in them.

1094-8 . 12, 350-352. Am Pentecost mont. W. XI. 1475-1478. 1095

(2) It also teaches the right main part of the whole Christian doctrine, which is called the glory and freedom of Christians, by which in Christ sin, law, God's wrath, death and hell are taken away and abolished for them, and all human wisdom, righteousness and holiness are made void in what concerns God's kingdom. For because he says, "He who believes in the Son of God shall not perish, but have eternal life," death, the devil, the terrors of the law must ever be gone, and our merit, worthiness, must do nothing to it. And so herewith is presented to us the excellent, great, eternal, divine treasure, which we are to have, that we may be without fear and trembling from the terrible judgment and condemnation, which came upon human nature through the fall of Adam, and for this have redemption and overcoming of it, and all good things; but also offered and given to us out of pure grace, and so presented that it cannot be received in any other way than through faith.

3. but he paints such grace and gift in Christ with short, but very excellent, rich words, so that he makes the same great and comforting example according to all circumstances, since all the pieces, the giver, taker, gift, fruit and benefit of the same, everything is so great that it is unspeakable and difficult to believe only because of the greatness.

(4) But before we see this, let us first hear the cause why and whither Christ speaketh these things. This is given by the words in which he says, "That whosoever believeth in him should not perish" 2c. For with this he wants to show the world its misery and distress, in which it is, namely, that it is so about it, that it is all lost and must remain lost forever, unless Christ comes with this sermon, and all its wisdom, art, doctrine, law, and free will is of no help to it; and everything that it does and undertakes according to such doctrine is and remains all lost with it. For from her birth she has been in the midst of sins, under God's wrath, in the devil's kingdom and in the power of death, and cannot help herself or set herself free; indeed, she is so blinded and hardened.

that she also does not know nor feel such sorrow in herself, where it is not revealed to her through the word.

5. Christ teaches this further and in more words in the sermon he preaches to Nicodemo shortly before this text, where he tells him plainly that he and all the Jews like him, who had the law and practiced works and outward worship with great diligence (which were the best in the world at that time), could not go to heaven nor see God's kingdom; For such life and work is still all of man, who in the old birth from Adam is nothing but flesh without spirit, that is, without right understanding and knowledge of divine will and without right heartfelt obedience to God; and in short, cannot turn to God, but is completely turned away from God. Therefore, he cannot be freed from sin and God's wrath and eternal death by the law. Therefore, if man is to see God's kingdom, he must have a new birth and a different nature, which is not of the flesh like the old one, but is of the spirit and entirely spiritual; it requires a different word and preaching than they have heard and learned from the law, and a different power that neither man is capable of.

But this, he says, that we become other people, must happen in such a way that we are first redeemed from the harm of the old birth, that is, become free from sin and death. But because we still have flesh and blood, and while we live on earth, the old birth still remains, which in itself can neither be nor do anything else than it is by nature; and if it were already executed, then man would have to be condemned for its sake if he died in it, and the wrath and condemnation over it could neither be reconciled nor taken away by any man, and therefore no one could go to heaven or to God; as he also says: "No one can go to heaven except he who has come from heaven" 2c.Therefore a different counsel had to be invented. This could not have happened in any other way than through such a person, who is from heaven, full of righteousness, innocence, life,

1096 L . 12, 352-3S4. Am Pentecost mont. W. XI, 1478-1480. 1097

and be most pleasing and loving to God, who would bring such things down to human nature that it would be removed from the sin and condemnation of its birth, so that it would attain reconciliation and redemption from eternal death with God; so that it would turn to God, begin to know Him rightly, love Him and be obedient, and thus have the beginning of the new birth, until it would be completely cleansed by death from the remaining impurity of the old man, and then be eternally alive and without sin.

Now such wrath of God against sin is so great and heavy that here no creature could have put itself into the means to make atonement for it and to obtain reconciliation; and the condemnation so heavy and eternal that here also no angel could have been so powerful that could have annulled it and brought and given life again for it: but the one person, God's Son Himself, had to take upon Himself the sin, God's wrath and death, under which human nature lay, and become the sacrifice for it. Now Christ himself says of this, immediately before this Gospel, that the Son of Man must be lifted up, just as the serpent was hanged in the wilderness by Moses, "so that all who believe in him may not perish." But here he sets forth the cause of what God moved that such things should come to pass, saying:

God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have eternal life.

(8) With these words he leads us up into the heart of the Father, that we may see and know that this is the great and marvelous counsel of God, decreed from eternity, that we should be helped through this Son; and must also be fulfilled, so that God's truth may stand, who promised it beforehand in the Scriptures. From this we are to see and know more clearly that God does not intend to cast us off and condemn us for our sins, but wants us, when we are terrified of God's wrath because of sin, to hold this eternal, divine will before us, and to firmly believe that for the sake of this Savior and Mediator we are to be saved.

ler's sake eternal God's grace and eternal life.

(9) Let us now see what rich, comforting words these are, which hold up to us this great, glorious work of God and His ineffable treasure, which is offered and given to us here, through all circumstances and in all ways. First of all, the person of the giver here is not a man, emperor or king, nor an angel; but the high eternal majesty, God Himself, against whom all men, however rich, mighty, great they are, are nothing but dust and ashes, Isa. 40. And what more can be said of Him? He is incomprehensible, immeasurable, inexhaustible.

(10) He is no longer a driver who only demands from us, and as Moses calls him, Deut. 4:24, a devouring and consuming fire; but a rich, welling, eternal fountain of all graces and gifts, and should rightly be called the right Gebhard. What are all emperors and kings with their gifts, gold, silver, land and people against him? Here the heart should swell and grow with desire, wish and wait, what this Lord and God wants to give; for it must certainly be something great and excellent that befits this high majesty and such a rich Lord. Against such a giver and gift, everything that is in heaven and earth must become small and insignificant.

(11) Secondly, what is the cause of his giving, and what moves him to it? This is nothing but pure unspeakable love; for he does not give out of guilt or duty, or that anyone has asked him or confessed to him, but is moved by his own goodness, as such a Lord who gives gladly, and his pleasure and joy is to give, purely for nothing, without any request.

(12) And as there is no greater giver than God, so there is no greater virtue, either in God or man, than love. For what one loves, there one puts and turns over everything, even body and life; so that patience, humility, and other virtues are nothing, or are all included in this one, which it is. For whom I love, I will certainly not be angry with him or do him wrong, nor will I press against him or be unkind to him; but I am ready to serve him, to advise him, to help him.

10982 . 12, 354-356. Am Pentecost mont? W. Ll, 1480-1483. 1099

Where I see that he has need of me. Summa, he has me with body, goods and all assets.

For this reason, the heart should grow and become great against all sadness, because such a wealth of God's unfounded love is presented to us, which gives in such a way that it flows from the fatherly heart and springs from the highest virtue, which is the fountain of all good; which also makes the gift precious and delicious. As the proverb praises, if one also regards a small gift as precious, and says: It comes from a dear hand; for where there is love and friendship, one does not regard the gift as so great as the heart, that same brings a great weight to the gift. If God had given me only an eye, a hand or a foot, and I knew that he did it out of fatherly love, then such should be much dearer to me than many thousand worlds. If he gives us the dear baptism, his word, absolution, sacrament, this should be our daily paradise and kingdom of heaven: not because of the prestige of such a gift, which is not great in the eyes of the world, but because of the great love out of which such a gift is given.

Thirdly, consider the gift to oneself. For it must undoubtedly be something excellent, unspeakably great, which such a rich giver gives us out of heartfelt great love. What then does he give? Not great kingdoms, not a world or more full of silver and gold, not heaven and earth with all that is in them, not the whole creation; but his Son, who is as great as himself, that is, an eternal, incomprehensible gift, just as the Giver and his love are incomprehensible; that there is the fountain and source of all graces, goodness and benefits, yes, the possession and ownership of eternal goods and treasures. That is, a love demonstrated not in words but in deed and in the highest degree, with the most precious good and work that God Himself has and is able to do.

(15) What more can he do and give? For since he gives the Son, what does he keep that he does not give? Yes, he gives himself completely, as Paul says in Romans 8:32: "If he has not spared his only begotten Son, how shall he not with him give all things?

have given?" Of course, all things must be given with this one, who is his only begotten Son, the heir and Lord of all creatures; and all creatures must be subject to us, angels, devils, death, life, heaven and earth, sin, righteousness, things present and things to come, as St. Paul says once again in 1 Cor. 3:22, 23: "All things are yours, but you are Christ's; but Christ is God's"; for in this Son all things and everything are given.

(16) Fourth, how and in what manner is the Son given? See what he does and suffers: For our sake he becomes a man, under the law, that is, under God's wrath (for our sin) and under death, condemned to the most shameful death, raised on a tree and hanging in the air (as Christ says just before), taking on the fury and rage of the devil and all hell, and having to struggle with it, so that it is also called giving away in the highest way; But so that in it he puts the devil, sin, death and hell under his feet, reigns through his resurrection and ascension, and gives all these things to us as our own, that we both may have him and all that he has done. And this is so, that he does not count such a gift as a reward or merit, and is not to be called lent, borrowed and repaid, but freely given and bestowed out of pure, gentle grace; so that the recipient should do nothing more here, nor can he, but open his hand and hold it out, and accept such things, as they are given to him by God and he well needs them, with love and thanksgiving.

Fifth, the receiver to whom this is given is also painted here; he is called, in a word, the world. This is first of all a wonderful, strange loving and giving; for there is here too strange an antitype of him who is loved against him who loves. How does such love of God rhyme with the world, and what does he find in it that he should pour himself out against it? If it were said that he loved the angels, they would be glorious, noble creatures, worthy of love. But what is the world but a great multitude of such people, who do not fear God, trust nor love, praise nor thank, abuse all creatures,

1100 L 12, 356-358. Am Pentecost mont. W. LI, 1483-1486. 1101

blaspheming his name, despising his word, disobedient, murderers, adulterers, thieves and scoundrels, liars, traitors, full of unfaithfulness and all evil deceit, and in short, transgressors of all commandments, and in all things rebellious and unruly, clinging to God's enemy, the wicked devil? Behold, to this tender, blissful fruit, the beautiful, dear bride and daughter, he gives his dear son and with him everything, since he would have much more than enough cause, where he hears the world called, to smash it in an instant with his thunder and lightning into a heap of powder and to throw it into the abyss of hell; for the word "world" is out of all measure shameful before God, and is indeed miraculously put together: God loves the world, as two most disgusting things; almost as one would like to say: God loves death and hell, and is the friend of his bitter eternal enemy, the accursed devil.

18. That is to say, love is shown beyond all measure and the gift is made unspeakably great, if both the giver and the one who is given are kept together, so that God pours out his heart against the unloving enemy image, when he should justly let go only vain anger, revenge, condemnation; and does not turn away from the fact that the world is full of God's contempt, blasphemy, disobedience and supreme ingratitude for all His gifts, which He had previously bestowed upon it, but at once devours all its vices and sins. If the giver were still so great and full of goodness, yet should he endure and drive back the great wickedness and iniquity of the world, which is inordinate and innumerable and great. For what man can count his own sin and disobedience alone and move it enough? Still the great love overcomes him, that he takes away their all and every sin and transgression, that they should be eternally forgotten, dead and gone, and instead gives his Son and everything with him.

(19) Thus this article sufficiently and irrefutably proves and testifies to what St. Paul and the doctrine of faith contend: that we have forgiveness of sin and eternal life without all our merit and worthiness (gratis), by pure grace, for the sake of his beloved Son alone; in

God also loves us so highly that such love takes away and wipes out all our sin and the sin of the world; that there is nothing but vain sin with us, for which he gives us his love and forgiveness; as the prophet Isaiah Cap. 40:2, as it is preached in the Gospel, "Her sin is forgiven, and she hath received of the hand of the Lord double for all her sin."

20. and so this gift and grace is much greater, more abundant and powerful than all sin on earth; that no man, nor all with one another, unworthiness, yes, deserved eternal wrath and damnation can be so great, that the greatness of this love and grace or forgiveness does not exceed them high, deep, wide and far, yes, overflow; as St. Paul Rom. Paul says Rom. 5, 20: (Gratia exuberat supra peccatum (Grace has become much more powerful than sin); and Ps. 103, 11. 12: "As high as heaven is above the earth, so far does it take away from us all our sin." For what else can there be but forgiveness of sins, if he loves the world, because it is still in all its sins, abominations and blasphemies? Can he so love the world, which is his enemy and blasphemer, and give so much, even himself, to it: how then can he be angry with thee, if thou seekest and desirest mercy, or wilt not forgive thy sin?

(21) What heart would not gladly give all good things to him, if he showed himself with such love that he gave his dear Son to the wicked, desperate people, that is, to the whole world, which is all men who have never done no good and have done all hours against his commandment? They shall first of all have such great love and unspeakable good to reward them. What have I done and lived so far in my monastic life, since I crucified Christ daily for fifteen years and practiced all idolatry; and above all this, so that I have angered him so highly, he has loved me so much that he forgets all my wickedness, and reveals his Son and himself to me with all grace; this may be called an incomprehensible wealth of causeless love.

O Lord God, how much the world does not care about such great and excellent things? Shouldn't we all be here from Her-

1102 L . 12. 358-360. Am Pentecost mont. W. XI. 1486-1488. 1103

How can we be glad that we have lived to hear this, and love and praise this God, and not only serve Him gladly in gratitude, but also suffer everything gladly, and laugh at this, if we should die for the sake of His word and obedience, and put this maggot sack to death by fire, sword, and all torture? But thanks be to the shameful and grievous unbelief, and to the great blind darkness, of which Christ himself afterwards complains, that it has possessed the hearts, that they are so stiffnecked and dead, that we hear these things, and yet believe them not.

23. Sixth, causa finalis, why and for what purpose does he do all this, and what does he mean by it? Of course, he does not give it so that I may have food and drink from it, or little worldly use, wealth, honor, power; nor does he want to give it for harm or poison; just as he did not give his word, baptism, and sacrament for any poison: but that we may have the highest and best use of it, namely, that man may not perish, but have eternal life. It is not that I should have many crowns of gold and kingdoms thereof, that I should abide in sins and death; but that I should be free from hell and death, and be eternally undestroyed. This is what this gift is meant to do, that hell may be extinguished, the devil thrown under my feet, and thus a frightened, sorrowful, deadly heart may be turned into a joyful, living heart, and in sum, an eternal imperishable life for eternal destruction and death.

24. This must follow such an excellent, high gift, if the Son of God is rightly recognized and grasped with the heart; for where he is, all must be well, overcoming and redeeming all evil, eternal freedom, glory and joy; But not deserved by us, but out of the great eternal love, that God had mercy on our affliction and misery, and gave His Son to help us; otherwise we would have been eternally lost and would have remained so, regardless of all our works of holiness and service to God, and would never be able to attain eternal life.
25. who now here can blow out his heart,

who has herewith enough to do so. For what can be said to a heart that is more glorious and better than that eternal life should be given and bestowed upon it, since death is never seen, and eternally no lack, distress, sadness, or temptation should be felt, but only joy and the full abundance of all goods, and we should be certain that we have a gracious God, and that all creatures smile upon us with joy. For it can be seen from this that God does not have in mind, nor does He think, to strangle and afflict people, as the devil exemplifies to stupid hearts by the law and by reproaching them for their unworthiness; but He wants to give life, and such life as is called eternal life and joy, and to give His one and only Son as a pledge and a sign of this; which He certainly would not do if He did not love us, but wanted to be angry and condemn us.

(26) These and similar glorious and comforting sayings should be dear and precious to a Christian in the sight of all the treasures of the world, for they are such words that no one can explain or exhaust; and indeed, if they were rightly believed, they should make a good theologian, or rather a strong and cheerful Christian, who could speak and teach rightly about Christ, judge all other doctrine, counsel and comfort everyone, and suffer everything that came before him.

(27) But it must be asked here, that the Holy Spirit may press these things into the heart, and be daily dealt with, that one may fall asleep with these words, and rise up with them. But now, as we esteem them, so they also abide: that they cannot bring forth the fruit which they ought; but must cry alas and woe for the ingratitude of the world, so that it passeth over in the ears and in the heart, and because it seeketh corruptible goods, honor, and glory, and thereby loseth this eternal treasure, that it must everlastingly damn and curse itself in hell.

(28) Now, seventh and last, what is the manner of holding such a treasure and gift, or what is the bag or drawer in which it is to be placed? Now this alone is faith, as Christ says here, "That whosoever believeth in him should not perish. "2c. He holds up his hands and

1104 L . 12. 360-363. Am Pentecost mont. W. XI. 1488-1492. 1105

the sackcloth and lets only good things be done to him. For as God, the giver, gives such things by his love; so we are the takers by faith, which does nothing but receive such a gift. For it is not our doing and cannot be earned by our work, it is already given and presented; only that you open your mouth or rather your heart, and keep still and let yourself be filled, Ps. 81, 11. This can happen by nothing else than that you believe these words; as you hear that he here demands faith and completely appropriates such treasure to him.

(29) And here you also see what faith is and is called, namely, not a mere, empty thought of Christ, that he was born of virgins, suffered, was crucified, rose from the dead, and ascended into heaven, but such a heart that embraces and holds the Son of God, as these words read, and certainly believes that God gave his only begotten Son for us, and so loved us that for his sake we should not be lost, but have eternal life. Therefore he also says clearly, "All who believe in him"; that it is such a faith that does not see according to its works, nor according to the strength or worthiness of its faith, what kind of qualitas, or instituted or inbred virtue it is, lying in its heart; as the blind sophists dream of it and make believe: but to hold on to Christ apart from himself, and to include him in himself as his own given good, certain that he is loved by God for it, not for his own work, worthiness or merit; for all this is not the treasure given by God, Christ, the Son of God, to be believed in.

(30) Otherwise, what is the use of the gift or offering, the faith itself, if it is nothing but such an empty vessel, nor should it look upon it and take comfort in what it seizes and grasps, for which alone it is precious; so that it may be said, "Faith may be a small and insignificant monstrance or box, but in it lies such a precious gem, perlin or emerald, which heaven and earth cannot contain.

31 Therefore we teach from the Scriptures thus

from faith, that by it alone we are justified and please God, because it alone is that which holds and keeps this treasure, the Son of God. For if I weigh and hold this gift and my work against each other, it makes an awful great impact and assault, that there is nothing of all man's holiness against a drop of the blood that he gave and shed for us, let alone against all that he has done and suffered; therefore I can rely on my own virtue or worthiness for nothing everywhere.

(32) And what shall we much boast of our doings, because we hear that it is thus done for us, that we should all be eternally lost, if this treasure were not given for us? This already takes away the glory, not only of all human works, but also of the whole law of God, because even though someone has all of it and does it according to his ability, he still does not have that, that he will not be lost. Otherwise, what should be the meaning of these words, "that whosoever believeth in him should not perish"? 2c. That he may ever show that neither Mosiah's nor all men's holiness can deliver from death, nor give life. So it is all up to this one and only Son of God.

33. Now you see what a great and excellent thing is summed up in this saying, since the Giver is so great and powerful, Creator of all creatures, who not only gives a good morning or a friendly smile, but loves, and loves so dearly that he gives, not only a begging of perishable goods, but his highest, dearest treasure, his Son, who is also the Lord of heaven and earth; and shows such love, not to his friends, but to those who are his enemies, and no creature, except the devil himself, is less worthy of love; and so that he even gives himself for them, that they may be sure of eternal life, torn from death and hell. What greater and higher can be said or thought in all things?

(34) But as great and inexpressible as all these things are, much greater and marvelous is he that a human heart should believe them. For this must be

1106 L . 12, 363-365. Am Pentecost mont. W. XI, 1492-1494. 1107

a heart that can grasp more than heaven and earth can comprehend; that one must see what an excellent divine power and work is faith, which can do impossible things to nature and to all the world, and is no less a miracle than all God's miracles and works, even greater than that God became man, born of a virgin, as St. Bernard says. St. Bernard says; for it is too far and distant from each other to compare the greatness of the things we hear here: the love of him who gives and of him who is given, and the unworthiness of him to whom it is given. All things are too great, and the heart of man is so small, narrow, and weak, that he is terrified and frightened by such greatness.

(35) If it were said to me that God had so endowed me in the sight of all men that I should live on earth for a thousand years, and have peace and happiness, and all that my heart desires, I would say, "This cannot be God's word; it is too much and too great; who am I that God should give me such things? How much less does it enter into the heart of man that God should give such treasure, His Son, and with Him eternal life and blessedness? Who can say how great it is? How precious and noble is this bodily life alone! And who would give the same for all the kingdoms, money and goods on earth? But this is much less than a moment compared to eternal life and goods. Summa, it is not to be thought, without that one would like to decrease it a little, if one could consider the damage and misery, which is called, to be lost eternally.

Now a Christian must nevertheless come to honor God and the Lord Christ, so that his word may be the truth and his unbelief a lie. And where this happens, the Holy Spirit has already begun his power and work of faith, and the heart is so wide open that it can grasp this treasure, which is greater than heaven and earth; even though it is still in great weakness, and yet on earth it can never so attain, nor so feel faith as it should, but still remains in wishing and believing.

Sighing of the spirit, which is inexpressible even to men themselves, since the heart says: O that it were true! item: Ah! who could believe it 2c.

37. But still, such groaning and little faith does so much that God counts it as complete faith, and says: As thou believest, so be it done unto thee, and because thou believest, thou art surely saved; for this word is a power and might stronger than all the terrors of sin and condemnation; and this gift so great that it swallows up sin, death, and hell; as a drop of water into a fiery furnace, or a little speck of straw into the deep sea. And if only the heart could remember these words in temptation, no devil nor hell should be able to frighten it, and it should cheerfully say: "Why should I be afraid? I have the Son of God, given to me by the Father, that he gives me the word to testify, which I know to be his word: This will not lie to me, as little as he can lie and deceive, even though I unfortunately cannot believe it strongly enough.

038 Yea, saith thou, I would gladly believe, if I were like Saint Peter, Paul, and others that are pious and holy; but I am too great a sinner; and who knoweth whether I am qualified? Answer: Look at the words, how and of whom he speaks. "So God loved the world"; item: "so that all who believe in Him". Now the world is not only called St. Peter, Paul; but the whole human race, all with one another, and here no one is excluded: for all is given God's Son, all shall believe, and all who believe shall not perish 2c. Take thyself by the nose, or search in thy bosom, whether thou art not as well a man (that is, a piece of the world), and in the number which comprehend the word "all," as another; if I should not suppose myself, and thou thyself, to be so, these words also must be spoken falsely and in vain.

(39) These things are not preached to cows or geese, much less given and bestowed. Therefore, beware that you do not exclude yourself and give way to such thoughts: Who knows if it is also given to me?

1108 D . 12, 365-367. Am Pentecost mont. W. XI, 1494-14S7. 1109

For that would be a lie to God in His word: but make a cross for yourself against it, and after these words say thus, If I be not St. Peter or Paul, yet am I a part of the world. If he had wanted to give it only to the worthy, he would have had to preach it only to the angels: they are pure and without sin. Yes, he would not have had to give it to St. Peter, David, Paulo, because they were sinners too, just as I am. But be I what I will, I know that God's word is true; and if I did not accept it, I would also be committing this sin above all others, that I would take God's word and truth for lies and blaspheme.

For God did not send His Son into the world to judge the world, but that the world through Him might be saved.

(40) Then you will hear even more clearly what God's will and mind is concerning all the world, that is, concerning those who have sinned and are therefore already under the judgment and sentence of condemnation, so that He may take out of the way everything that would terrify us because of sin. For he says plainly that Christ was sent and that his kingdom was not set up to judge and condemn; for such judgment and sentence has already been passed by law on all men, because they were all born in sins, that they are already condemned to death and to the hangman's rope, and nothing is lacking but that the sword should be drawn. Then Christ comes into the remedy out of God's command, is called judge and beadle to stop, and saves the condemned and makes them alive. This is the reason why he comes to help the world, which he finds already condemned. This is also shown by these words, when he says: "that he may save the world"; for with this he gives enough to understand that it must be damned, what else could it save?

040 But this was an unheard sermon to the Jews in those days, and is still an unheard sermon to the world; for they did not think that they were in a position that Christ should come to save them as condemned, lost people, but hoped for such a Christ who would praise, protect and honor them because of their law and holiness.

they could not believe nor accept such preaching. Just as they contradict John 8:33, where he says how the Son of God must make them free, "We are Abraham's children, and have never been anyone's servants"; just as if they were to say, "What can you say that you were sent to make us blessed?

42 Now we hear that Christ is sent to save those who are judged and condemned, so that we may know that for our sake, who know and feel these things, he has come to save us. For yet there must be some who will be saved, that he came not in vain. There can be none other than those who are oppressed and terrified by their misery and condemnation: to them this kind word is said: "Thus God loved the world," that is, to those who feel no love but only anger and condemnation: God sent His Son not to judge but to save those who are already judged 2c. For to others this is preaching in vain, since he who does not believe that he is a sinner and condemned will believe much less that he will be saved through Christ alone.

He that believeth on him is not judged: but he that believeth not is judged already; because he believeth not the name of the only begotten Son of God.

(43) There is the judgment that makes the difference between those who are saved and those who are damned. It does not depend on how worthy or unworthy you are, for it is already decided that they are all sinners and worthy of condemnation, but on whether you believe in this Christ or not. If you believe, you are already helped and the sentence of condemnation is taken away from you; but if you do not believe, such a sentence remains over you, indeed, it only becomes greater and heavier than before, because you increase sin by not accepting Christ, who is to help you from judgment and condemnation.

44 And this again is a comforting saying against temptation and terror.

1110 L . 12. 367-369. Am Pentecost mont. W. XI. 1497-1500. 1111

of the stupid consciences that sigh for consolation and would like to know how they are with God. Such should take these sayings to their ears and to their hearts, for they are told that they should know that God sent His Son not to judge but to save; and it has already been decided before God that whoever believes in this Son will not be judged and must not fear judgment or condemnation, but is set at liberty so that the law's judgment and condemnation will be taken away from him, and God's grace and eternal life in Christ will be granted and given in exchange; only that he will believe these words.

45 Again, a terrible judgment has been passed on the other group of those who do not believe this sermon, but with their own holiness and merit submit to come before God and be saved; for to such all grace is hereby badly denied and denied, and they have been sentenced to damnation, from which they shall not come as long as they do not believe; and nothing shall help them, even though they go about in great, heavy, many works and a goodly appearance of holiness. These are not only first condemned by Christ, but are already judged beforehand by God's law, because they do not recognize their sin and God's wrath, under which they lie by nature; yes, they still want to make themselves beautiful and pious before God in it, and in addition run against Him with this sin, so that they despise the Son of God, given for atonement and redemption from sins. Therefore, eternal wrath and cursing must follow them, because they do not seek forgiveness for their sins in Christ, but increase and strengthen them by despising Him. This is what John the Baptist also says, John 3:36: "He who believes in the Son has eternal life; he who does not believe in the Son will not see life, but God's wrath abides on him."

46 Christ gives this reason: "For he does not believe," he says, "in the name of the only begotten Son of God. Since they are all guilty of sin and condemnation beforehand, God does not want anyone to be pleased or to accept Him, because for the sake of

For the sake of this Son, whom he has given and set up as a propitiation, it should be said, "Believe in the name of the only begotten Son of God," that is, the word that is preached by him. For faith cannot see, nor understand with the senses, nor feel what he gives us; but has no more than his name, which is spoken by him, and the oral word, which we hear with our ears. To these things he will bind us, that believing them we may escape judgment and be saved. But the rest shall be justly condemned, not because they have sinned, but because they have despised the Son, and have not believed in this name, which is preached unto them for salvation and blessedness. For to this name, where it is preached and believed, all creatures, sin, death, shall and must give way; and from it the devil and all the gates of hell shall be terrified and flee away.

II.

Now this is the judgment, that light came into the world, and men loved darkness rather than light, because their works were evil.

Then the quarrel begins over this name and preaching of Christ, and the judgment of condemnation is revealed to the unbelieving multitude, because they do not accept this preaching, but rather play against God and cling to their own arrogance and presumption against such a clear word of God and revelation of His will. Which can be nothing but darkness, because it is contrary to the light of His word, which shines publicly in all the world for the knowledge of God and salvation to the faithful, but for the discovery and revelation of their thoughts to others, as the old Simeon prophesies about Christ, Luc. 2, 35; that they are not who they can pretend to be before the world and adorn themselves with false appearances of holiness, but evil, poisonous worms, harmful, cursed people.

48 For from this antitype of what Christ said above, v. 16, is found what the world is; I mean the tender, pious, holy hypocrites and great gods.

1112 L . 12, 369-371. Am Pentecost mont. W. XI. 1S00-1Z0S. 1113

Servants; that they are such people, who are not only in darkness, that is, in error and ignorance (which would still be forgiven), but still love the same, that is, praise, defend and want to hang on to it, to God and His word, to sorrow and annoyance; and so utterly wicked and evil, that for the high, divine love and gift, unworthily offered and given to them, they most bitterly hate both God, who gives, and the high, precious gift, His dear Son. These are praiseworthy, pious children, who cannot hear the truth, nor suffer, and who ape and flee their own blessedness.

49. What shall one say of such wickedness of the world? Who could believe that people on earth could be so wicked and full of devils that even when they see the light and hear of God's unspeakable love and good deeds, that he wants to give them eternal life through his Son, they still do not want to nor can they suffer such preaching, but consider it to be the most harmful poison and heresy, before which everyone should plug their ears? Yes, although the light is so obvious that they cannot say anything against it, and must confess that it is the truth: nor are they so bitterly wicked that they cannot nor will accept it, but knowingly set themselves against it. Such things, I say, certainly no man's heart could believe, if Christ had not said them; yea, no man would even understand these words, if fact and experience did not teach and witness them. This may be called cursed, hellish wickedness, not only not asking for God's word, despising His love and grace, not wanting to give honor to the truth, but also knowingly loving and seeking one's own destruction and damnation; as St. Paul Apost. 13, 46. says of his Jews that they do not esteem themselves worthy of eternal life.

(50) This must be done by the people who are called God's people, the holiest and most pious before the world, full of good works and great services. These do not suffer that their life and work should be called evil, as Christ does here; but because the Holy Spirit wills to show them their sin and point them to Christ, so that they may be saved from their sin.

If they are redeemed and saved by sin and condemnation, they go on and blame this doctrine, saying that it forbids and condemns good works, therefore it is not to be suffered. Thus God must bear the guilt of their wickedness with his word, so that it punishes them, and would gladly help them to a right divine, blessed life. Well, he has done enough for the world, all that he should do, let his light shine for them, offered and testified his love and eternal life in Christ. What more can they say that they are not justly condemned, even according to their own judgment and for their own fault?

He who does evil hates the light and does not come to the light, so that his works will not be punished; but he who does the truth comes to the light, so that his works are revealed, for they are done in God.

51 This proves that their deeds are evil, for they hate the light and will not suffer themselves to be publicly exposed and tried, so that it may be known whether they are righteous or not; but seek only appearance and glitter before men by heart. Just as the world does, even in its own affairs (hence Christ's saying), so that everyone does as he pleases according to his own will, and yet does not want to have done evil, but to be blameless and blamelessly reproached by everyone. And even if he is too rude in front of people, he still looks for a cover to gloss over such things. Hence it is that no one can be condemned unless he is publicly convicted and conquered, for every one comes to court wanting to be right and his opponent to be wrong; therefore, in order to ascertain the truth, it must be brought to light by public testimony and evidence.

52 And it is a sign enough in itself that things are not righteous where one does not want to be punished, and shuns and refuses to come out in the open, or to suffer knowledge and justice. Just as he who lies naked under a bed struggles, tears and rages before he lets himself take the blanket, and writhes, struggles and thinks what he can, so that he is not seen shamelessly;

1114 L . 12, 371-373. On the Tuesday of Pentecost. W. XI, 1503-1508. 1115

and every villain, murderer, adulterer, however bad he is, who must also condemn himself in his conscience, still wants to be scolded as a man of integrity. The world can suffer much less from being punished in these matters, since no reason can judge or reprove, and the devil adorns himself and covers himself with the most beautiful gestures and appearances. Since everyone who does evil wants to be pious, pure and holy, and for this very reason persecutes the gospel, that it wants to punish such things, God must continue with his light, so that it must finally be revealed what such fruits are: who persecute Christ, who wants to help them and all the world, without any cause; who blaspheme and reject God's word, which brings them all grace and blessedness; who chase away and murder pious, innocent people who confess the same and love Christ.

(53) This also is one of the fruits of the gospel, that it gives such light, and punishes or remits evil, and exposes the devil, who before ruled so finely with great pretense that no one could know him, but was taken for God; but now rages and rages, because he is drawn out, so that

one must age and see that he is there; and so yet it must come to day which are the right or false church, right godly children or the devil's hypocrites, liars and murderers.

But he who does the truth," he says, "comes to the light," that is, he who recognizes his sin from God's word, seeks mercy and loves Christ, must also be revealed; yes, he puts himself in the light, adheres to God's word, gives glory to the truth, and can suffer all his teachings, deeds and nature to be brought to light, and may also defy all devils and men, and let himself be seen, heard, tried and touched, without secret or shyness. How, praise God, our gospel does, and pious Christians with their confession and life; while others with lies and deceit, and all evil wiles, mend themselves and make themselves beautiful, so that even when they are disgraced by the light, they learn to paint their thing with our doctrine and words. Therefore, he who is righteous, and deals in truth and such works as are done in God, according to His word and will, and are pleasing to Him, is found in the work and revelation.

On the Tuesday of Pentecost.*)

John 10:1-11.

Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but goeth in by other means, the same is a thief and a murderer. But he that goeth in by the door is a shepherd of the sheep. The keeper of the door opens it for him, and the sheep hear his voice; and he calls his sheep by name, and leads them out. And when he hath let out his sheep, he goeth before them, and the sheep follow him: for they know his voice. But they follow not a stranger, but flee from him: for they know not the voice of strangers. This saying JEsus said to them, but they did not hear what it was that he said to them. Then said JEsus unto them again: Verily, verily, I say unto you, I am the door of the sheep. All who came before me were thieves and murderers, but the sheep did not obey them. I am the door: if any man enter in by me, he shall be saved, and shall go in and out, and find pasture. A thief cometh not, but to steal, and to choke, and to kill. I am come that they may have life and full sufficiency.

*This sermon is found in a b c, as well as in a single print from 1522, and in the booklet: "Drei schöne Sermon, gepredigt durch Doct. Mart. Luther zu Wittenberg," from 1523. Cf. Erl. A. 12, 373.

D. Red.

11168 , 12, 374-376. On the Tuesday of Pentecost. W. XI, 1506-1S09. 1117

This gospel teaches us about the ministry, how it is formed, what it does, and how it is misused. It is almost necessary to know this, because it is the highest thing in Christianity. For St. Paul praises his ministry so highly, that through it comes forth the word that makes blessed all who believe in it, as he says to the Romans in 1:16: "I am not ashamed of the gospel of Christ, for it is the power of God that makes blessed all who believe in it. Well, we have to act that, because the gospel exists here and brings it. But this will sour the pope's nose! But how shall I do to him? So the text speaks:

He who does not go in at the door of the sheepfold, but enters elsewhere, is a thief and a murderer.

(2) This has been applied to those who presumptuously enter into benefices by favor and money, promotion or their own authority, not by proper appointment and authority; and now the lawyers, who are the most pious, punish those who run to Rome for benefices and fiefs, or for ecclesiastical authority and offices; this they call simony. Although it is true, for there is much in calling; for no man shall go and preach of his own discretion without the command of others. But now, if we were to wait here, we should have no one to preach to us and to give us the sacrament for the rest of our lives; for the bishops force their way in at our times, and the lords who are to take care of them look to friendship and force. But I leave this aside; rather, I am speaking here of the proper ministry, since no one intrudes (even if his devotion falls to him) without the profession of others.

We have every authority to preach, yes, we must preach God's name, and we are commanded to do so, as St. Peter 1 Ep 2:9, 10 says: "You are the chosen generation, the royal priesthood, the holy nation, the people of ownership, that you should proclaim the virtue of Him who called you from darkness to His marvelous light. You who were not one people in the past, but now are

God's people, and whom God does not have mercy on, but has now had mercy on." But nevertheless St. Paul 1 Cor. 14, 40. makes an order, and says: "What you create among yourselves, let it be done orderly and honorably." Just as there must be order in a house, for if all the heirs wanted to be masters, things would go badly in a house. But if the others approach, and take one in front and step down, and give it into the hand of the other, then it will go well. Here, too, one must be chosen so that the order is not reversed. Now that we have all authority to preach who are Christians, what will become of them here? Not so, St. Paul forbids that a woman should excel in preaching in the assembly of men, saying, "They shall be subject to their husbands." For a woman, if she does not allow herself to be governed and led, nothing good will come of it. Now these are the words of St. Paul in 1 Tim. 2:11, 12: "Let a woman learn in silence with all submissiveness; but a woman I will not suffer to teach, neither to be the master of her husband, but to be quiet." But if it came to the point that there was no man, a woman would then appear and preach to the others to the best of her ability, but not otherwise.

4 Now this is said of the outward profession: but Christ does not speak of this here; for there is more to it, namely, that one should not teach any doctrine, or teach any other work, than Christ taught; as he says in Matthew, chap. 23, 2. 3. 4: "The scribes and Pharisees have sat on Moses' throne. All things therefore which they say unto you, that ye ought to observe, observe and do; but after their works do ye not. They say well, and do not: for they bind heavy and sure burdens, and put them out of men's throats; but they will not lift the same with a finger." Even though they were properly appointed, of whom the Lord speaks here, they were still thieves and murderers, for they taught byways and other things than Christ teaches; just as Christ punishes them in another place, in Matthew, Cap. 15, 3, where he gives them

1118 L . 12, 376-379. On the Tuesday of Pentecost. W. LI, 1509-1511. 1119

their doctrine, and tell them how they have transgressed God's commandment for the sake of their essays, yes, abrogated it altogether. Item, we have many more prophets who have been duly appointed, who are nevertheless deceived, as, Balaam, as in the fourth book of Moses Cap. 22; item, Nathan, as described in the other part of Samuel, Cap. 7, 3. This has also happened to many bishops.

5 Now Christ says here, "Whoever wants to enter through the door must let his word go out from Christ and flow back to Christ. Therefore let this be called "coming" if one preaches rightly; for the future is spiritual, and with the word he pierces the ears, and comes into the sheepfold, which is the heart of the faithful. Now this is that he says he must come in at the door, that is, preach nothing else but Christ; for Christ is the door into the sheepfold.

(6) But where there are those who make a door of their own, a hole of their own, an addition of their own, as Christ taught, these are thieves: of whom Paul saith unto the Romans, Cap. 16:17, 18.I exhort you, brethren, that ye take heed to them which cause divisions and offences, beside the doctrine which ye have learned, and depart from them: for such serve not the Lord Jesus Christ, but their own bellies; and by sweet preaching and fine words they deceive innocent hearts." He is not talking about obnoxious doctrines, but those that are put alongside right doctrine; these are the additions that make discord. This is what St. Paul calls a secondary doctrine, an addition, and is an offense, an annoyance, and a byproduct, since consciences are set upon their things.

Now the gospel is so tender and noble that it cannot suffer any addition or secondary doctrine. The spiritual doctrines, how to get to heaven by fasting, praying and such like works, that is already a by-product, that is not what the gospel wants: but they want it, that is why they find thieves and murderers; because they snatch away the consciences, slaughter the sheep with them and kill them. How does this work? If only a byway

my soul is torn thereon by God, then I must perish. So the same course is my murder and death; for the conscience and heart of a man must stand on one word, otherwise it cannot be preserved; for "the flesh is like grass, and all its adornment like a flower of grass," as Isaiah Cap. 40, 6. says.

The teachings of man, however beautiful they may be, fall away, and the conscience with them, which has built upon them; there is neither help nor counsel. But the word of God is eternal and must stand eternally; no devil can overthrow it; the foundation must be laid in the conscience, on which they are eternally based. But the words of men corrupt and all that is attached to them. Therefore, those who do not enter through this door, that is, those who do not speak the word of God truthfully and purely, without any addition, do not lay the right foundation; they corrupt, kill and murder, and slaughter the sheep. Therefore Christ says further in the gospel:

But he that entereth in at the door is a shepherd of the sheep: unto him the porter openeth, and the sheep hear his voice.

(9) The gatekeeper here is the preacher who teaches the law rightly, namely, that it is only there and shows us what herbs we are and how poisonous worms we are, and that the works of the law do not help us and yet must be done. He then opens to the shepherd, that is, to the Lord Christ, and lets him alone feed the sheep; for his office is now over, the law has now accomplished what it should accomplish, has revealed its sin to the heart, and has thrown it down altogether; so Christ comes and makes a little sheep of it, feeds it with his gospel, and tells it how it should keep itself, so that it may again come over a cheerful heart, which is altogether troubled with the law and brought to nothing.

(10) This voice the sheep heareth gladly, and followeth after, and feedeth well, and knoweth the voice of the shepherd; but he heareth not the voice of a stranger, neither followeth after it. For as soon as he hears a preaching of works, he is frightened, and the sheep is not afraid.

1120 ". 12, 379-382. On the Tuesday of Pentecost. W. XI, 1511-1514. 1121

The heart cannot accept it joyfully; it knows well that it is not equipped with works. But when the gospel comes, the voice of the shepherd, which says: God has given his only begotten Son to the world, that whoever believes in him shall not perish but have eternal life, then the heart is glad, it enters the heart and tastes pleasure, that is the sheep's right pasture; it does not like any other. Yes, if another is presented to it, it flees from it and will not accept it. This pasture always finds sheep, and the sheep also find it again, as God Himself says in the prophet Isaiah Cap. 55, 11: "The word that goes out of My mouth shall not come home to Me empty, but shall accomplish all that I have sent it to do." Therefore the Lord continues to speak here:

And he calleth his sheep by name, and leadeth them out: and when he hath left them, he goeth before them, and his sheep follow him; for they know his voice. But they follow not the stranger, but flee from him: for they know not the stranger's voice.

(11) In this text, there are two things that are well to be remembered: the freedom to believe, and the power to judge. You know that our soul-murderers have suggested to us: What the Concilia and the high Doctores determine and decide, that one should take up, and not judge, whether it is right or not; with this they have become so sure that they now set, as one sees publicly, that one should accept at your ban, what they say. Now you must take a spear in your hand here and make a hole in the shield, yes, their resolution shall become a spider's web; and you shall take back from them the spear that they have taken from us until now, and hold the point before them.

(12) Therefore understand this, that the sheep may judge what is proposed to them, and say, We have Christ for a Lord, and his word above all devils' and men's words; this we will understand,

and judge whether the pope, bishops and journeymen do right or not. For he says here: The sheep judge and recognize which is the right voice or not. Now let us go, they have decided; let us see if it is right, and then let us judge for ourselves according to the judgment that is given to every Christian, and that such authority is not human, but divine. For this also do the natural sheep, that they flee a stranger, and cleave unto the voice of their shepherd.

(13) Therefore the gospel here lays down all conciliar laws, all papal laws, that we should accept nothing without judgment, but that we should also have power to judge, and that such judgment should stand until now. But they have taken the sword from us, so that we cannot reject any doctrine, but have let it enter by force. Therefore, if we now take the sword from them again, it will hurt them. Now indeed we must take it from them again, not by force, but by the word, and leave over it what we have, saying, I am a sheep of God, whose word I will have and receive; if ye will give it me, I will count you shepherds; but if ye set me a side doctrine, and give not the gospel purely, I will not count you shepherds, neither will I accept your voice; for the ministry which ye boast of stretches no further than the word goes. If therefore one is found to be a shepherd, we shall accept him; but if not, we shall put him away: for the sheep shall judge the voice of the shepherd. But if he give not right pasture, let that shepherd, that is, the bishop's hat, be taken off: for a pearl hat and a silver staff doth not make a shepherd or a bishop, but the care of the sheep, and the feeding of them.

14 Now they want to have all their actions unjudged, so they have intruded and taken the sword from us to judge; so that we must accept without judgment what they only pretend. And has almost come to the point that when the pope reproves, they have made an article of faith out of it; and have pretended that the authorities have

1122 L . 12, 382-384. On the Tuesday of Pentecost. W. LI, 1814-1517. 1123

Right to propose to their subjects what they want, without the judgment of others. And this with great ruin, that if we were not Christians, we should wish a hundred thousand swords to a pope. And they know this well, which is why they are so hard on their laws. For if they would let themselves be judged by the common man, their laws would remain behind and they would have to preach the word louder; but then they would have their bellies cut down and their stallions made less.

(15) Therefore be ye armed here with the saying, that ye should smite and destroy all things that are not according to the gospel: for the judgment belongeth to the sheep, and not to the preachers. Therefore you have authority and power to judge everything that is preached, that and no other. For if we had not the power, Christ would have said to us in vain in Matthew, Cap. 7:15: "Beware of false prophets, which come unto you in sheep's clothing, but inwardly they are ravening wolves." But we could not beware if we did not have the power to judge, and we would have to accept everything they said and preached.

The other is how no one should be forced to believe, for the sheep follow the one they know and flee the strangers. Now Christ wills that no one should be compelled, but should follow out of a willing heart and desire, not out of fear or shame or punishment; but should let the word go forth, and let all these things be accomplished. If then their hearts are caught, they will surely come themselves. Faith does not come from the heart unless it is the word of God.

(17) For this reason our lords are foolish and foolish, in that they seek to drive men to faith by force and by the sword; for Christ wants the sheep to come by themselves out of the knowledge of his voice. But the heart of the others, who are forced here bodily, is not forced nor imprisoned; as the pope with his laws has forced to confession and sacrament. Christ wants it to be free, for he could have forced it, but he wanted to seek it with his sweet, sweet sermon: "He who has believed, let him be free.

followed after and did not let himself be carried away. These want to penetrate with the sword and with the fire; that is nonsense. Therefore, notice that only the word of God is let go, and then let those who are caught follow freely; they will follow of their own free will.

(18) But I do not mean to abolish the temporal sword, for it can restrain the hand, so that it will not harm a man, but keep it still. Therefore it must be so for the sake of the wicked, who turn to no word; but it cannot compel the heart and make it believe. For this reason they must stand still in the matter of faith; they must go in at the door and preach the word and set the heart free: in this way they will be brought to faith, otherwise they will come to nothing. These are the two regiments, of the pious and the wicked, that the pious may be brought with the word, and the wicked with the sword driven to the proper being.

Now Christ himself interprets his words and says: He is the door to the sheep; but all the others who have come before him, that is, who are not sent by God, like the prophets, but come of themselves, unsolicited, they are thieves and murderers, stealing God's honor, and with their false doctrine they strangle the souls of men: but he is the door, and whoever enters through him will be saved, and will go in and out, and find pasture. There he speaks of Christian freedom, that Christians are now free from the curse and from the constraint of the law, may keep the law or not, after they see that it demands their neighbor's love and need. This is what St. Paul did: when he was with the Jews, he kept the law with the Jews; when he was with the Gentiles, he also kept it as they kept it; as he himself says 1 Cor. 9, 19-23.Though I am free from all men, yet have I made myself the servant of all men, that I might gain them much: to the Jews I became as a Jew, that I might gain the Jews; to them that are under the law I became as under the law, that I might gain them that are under the law; to them that are without the law I became as under the law, that I might gain them that are without the law.

1124 L. 12, 384-386. On the Tuesday of Pentecost. W. H, 1517-1520. 1125

I have become as without laws (though I am not without God's law, but am in the law of Christ), that I may win those who are without the law. To the weak I became as a weak man, that I might win the weak. I became all things to all men, that I might indeed save some. But I do this for the sake of the gospel, that I may be made a partaker of its fellowship.

20 Now the thieves and murderers, the false preachers and prophets, cannot do this, they do nothing but steal, strangle and kill; but Christ, the true righteous shepherd, comes only that the sheep may have life and full sufficiency. That is enough of this gospel, let us leave it at that, and ask God for mercy, that we may rightly grasp and understand it.

On the Tuesday of Pentecost.*)

Second Sermon.

(1) This gospel sets before us by an image and likeness the very things which are elsewhere taught concerning the kingdom of Christ, and the ministry of the church; which are further spoken of in the gospel of the good shepherd, which adheres to this. And gives the difference between the various doctrines, that men may be directed to heaven; that they may judge aright which is or is not the right doctrine of the Holy Ghost. For there are especially three kinds of doctrine which he touches upon here, among which only one makes the soul blessed. The first is of those whom he calls thieves and murderers; the second, of the doorkeeper at the sheepfold; the third, of the right shepherd, to whom the doorkeeper opens and lets him enter. This likeness, says St. John, the disciples did not understand until he himself interpreted it, that he himself and he alone is the door of the sheepfold and also the shepherd; just as we would not understand it either if he did not show and interpret it.

(2) For it is always so in Christendom, that the threefold are found; and there is danger and distress, that men must be warned to take heed and beware of the spirits that work mischief and destruction, and do nothing else,

*) This sermon is found only in d. D. Red.

For when they come among the sheep, they steal from them the right pasture of pure doctrine and the Word of God, and murder their souls. Therefore, the apostles also diligently warn the Christians against such; as St. Paul Apost. 20, 29. 30. prophesies to them and says: "I know that after my departure there will come up among you, yes, even from among yourselves, terrible wolves who will not spare the flock" 2c.

These are the ones who want to govern souls with such teachings, which they have invented and fabricated out of their own wisdom or discretion, telling them how they should do this and that, if they want to be saved. As, with the Jews of the Pharisees and scribes own human doctrine, essays and worship of their works; and in the Pabstthum the innumerable mess of false, self-chosen works, worship, monasticism, I am silent of public idolatry and shameful lying, the dead saints invocation, indulgence, purgatory 2c. These do not want to be thieves and murderers, but are considered in the world as excellent, delicious, salutary teachers and preachers, until they are revealed by Christ's word, and it is found that they miserably deceive and corrupt the souls that follow them.

4. but they are called thieves, because they are

11262 . 12, 386-388. On the Tuesday of Pentecost. W. XI, 1520-1522. 1127

They come along secretly, and with sweet words, as St. Paul says Rom. 16, 18, and great appearances, even under proper sheep's clothing, they pretend to have special faithfulness and love of souls; but at the same time they have the sign that teaches them to know Christ, that they do not enter the door, but go in somewhere else, that is, as he himself indicates, they come before him and without him, not pointing and pointing to Christ as the only Shepherd and Savior.

5 For this "coming before me" is not said of the time of those who have preached before Christ; nor of those alone who subject themselves to preach without profession, or creep in secret; who also are certainly nothing better than thieves and murderers: but in general of all, even of those who are in the right profession and proper office, who do not begin at the doctrine of faith in Christ, as the chief part of Christian doctrine, and remain with it; but lead on their own holiness and worship apart from the faith of Christ. For if this were not so, they would do no harm with their doctrine; for all kinds of doctrine of our works would still be harmless, if they left alone that part which is called faith or trust in the same, as if they should merit forgiveness of sins. But this is not to be suffered, that we should be taught to put our trust and faith in them, which should stand on Christ alone, or be taken for special services, when they are without the word of God.

We could also keep without harm all the commandments of the pope and his councils, which are not in themselves contrary to God's word, if they did not concern more than the outward order and conduct of certain times, clothing, food, etc., as otherwise one man may make himself equal and even to another in such things. Yes, if they demanded such things no further than such an outward mean thing, not necessary and useful for blessedness! As then their piety and monasticism is in vain, vain jugglery and child's play, as befits such carnival larvae and puppeteers. But that they therefore command such things at the loss of their blessedness, and say: Who does not keep it, he should

To fall into the wrath and disgrace of God Almighty and all the saints, and to be condemned to hell: this is the wolfish and murderous voice of the right Antichrist in Christendom.

Now these pernicious thieves and murderers are the great multitude and always the greatest in the world, and cannot be otherwise if they are apart from Christ; so also the world wants to have such wolf preaching, and is worth nothing better, because it neither hears nor respects Christ. Therefore it is no wonder that the true Christians and preachers are so few, and the crowd of the false church is always much larger, since both teachers and disciples deceive each other, and, as Moses says in the 5th book Cap. 29, 19, the drunkard draws the thirsty after himself and leads to destruction. But to the true church Christ gives this consolation, that his sheep should beware of such, and not listen to them nor follow them; as he says more clearly afterwards, "My sheep hear my voice, but the voice of strangers they hear not."

(8) It may well happen that they are deceived at first and for a time by thieves and murderers with false pretenses, as has happened up to now under the papacy, when all the preaching stands and churches were full of them, and very little heard the voice of Christ, the right shepherd; just as Christ also proclaimed this, saying Matt. 24:24, that even the elect, if it were possible, should be deceived; but in the end they will be helped out, so that they will hear the right shepherd's voice and follow him. As many have been saved from the deception of Pabst, even on their deathbeds, because they took hold of Christ and died to him.

9th Now this is the first condemned company of teachers and preachers, who are straightway against Christ, and do nothing but deceive and corrupt souls. These he strictly separates from himself, and pronounces the sentence that one should neither hear nor suffer such, and know that those who are apart from Christ and point people to something else are certainly nothing but thieves and murderers.

(10) After these are other preachers who carry out God's commandment and law, which they

11288 . 12, 388-390. On the Tuesday of Pentecost. W. XI, 1S22-1S2S. 1129

not inventing themselves, but taken from the Scriptures; as among the Jews were their teachers or scribes, as long as they stuck to Moses and the Scriptures, of whom Christ says Matth. 23, 3: "On Mosi's chair sit the scribes and Pharisees; everything therefore which they teach you to keep, that keep" 2c.

(11) This doctrine is not in itself contrary to Christ, but where it is used to teach people to trust in themselves and to be saved by the work of the law, such teachers are thieves and murderers as well as the others, for they also hinder and prevent the sheep from coming to Christ.

12. But if such preaching is to be rightly used, useful and good, they must not themselves enter the sheepfold as they did, nor must they presume to be shepherds; But they alone are gatekeepers and servants of the right shepherd of Christ, who keep the sheep in guard and custody, lest strangers break in upon them, and admit and give place to the shepherd, who himself brings them out and brings them in to feed; so that such an office is directed not to feed themselves, but to open to the shepherd, that the sheep themselves may hear him, and be fed by him.
13. Such were Moses himself among the Jewish people, and the prophets, and one of them John the Baptist; and such are they which preach the law of repentance, and turn men unto Christ, that they may be saved by him from sin and death; for thereby they exercise the two offices of the porter: That they may ward off the strangers who come as shepherds to draw the sheep after them, that they be not deceived with false delusion and confidence in their works; but that they may learn to know their sin and danger, and so be prepared and skillful to wait upon their Shepherd. Thus St. Paul speaks of the office of the law, Gal. 3:23, 24, that it was given for this purpose, so that we might be kept under it and closed up to the future faith of Christ; item: "The law," he says, "has been our disciplinarian unto Christ, that we might be justified by faith." For where the law is thus taught that man, threatened with God's wrath and punishment, both external

The wolf must be kept in good order, so that he does not become insolent and nefarious, and is driven inwardly into fear and terror, so that he feels his inability and misery, and sees that he cannot help himself: that is, the stable is properly guarded, and it is decided that the sheep will not run astray and thus be given to the wolf.

14 But this preaching and ministry of the doorkeeper is not enough for the sheep. For if they were to remain closed, they would perish and die of hunger; therefore it is also necessary that the doorkeeper open the door for the right shepherd, so that he may come and feed the sheep himself; for for this reason everything that is preached and taught in the church must be done; otherwise neither doorkeeper nor preacher should be allowed.

(15) This means that Christ's door is opened when the law is taught, as has been said, "God wants you to keep these commandments for eternal damnation; and even if you keep them as much as you can, you should still know that you will not be justified or saved in the sight of God by doing so, because you can never fulfill them as much as you owe. And even if you fulfilled them all, you would not have earned God's giving you more than He has already given you, for which you owe Him obedience; as Christ says Luc. 17:10: "When you have done all that is commanded you, then say, 'We are useless servants; we have done what we were bound to do.'" Therefore over all these things you must have the Lord Christ as your right shepherd, who will give you his fullness and riches, and by him you will be fed, pastured and blessed.

(16) Thus you have rightly set both offices, and rightly distinguished the doctrine of works from the doctrine of faith: that one should keep the law, and yet not trust in it; but faith alone should keep, and be comforted by the pasture of Christ; and thus works should be directed to the guilt of the law, and faith to grace in Christ.

17 Wherefore when the door is opened unto the shepherd, and he entereth in, the sheep have their comfort and help: as Christ saith at the end of the gospel, I am come that they might have life and full sufficiency.

1130 L . 12, 390-392. On the Tuesday of Pentecost. W. XI, IS2S-1S28. 1131

For then Christ himself governs, guides, leads, feeds and sustains them, working in them through his word and the power of the Holy Spirit, so that they increase daily, richer in understanding, stronger in faith, comfort, patience and victory in suffering, 2c., also give good fruits of themselves, teach others, serve, help. And so, in Christianity, the Shepherd's ministry and work is always going on, which is the sheep's own, since he takes care of them himself and does everything for them; but by his voice, that is, the outward word and preaching.

18. Therefore he also calls himself the door, through which the sheep go out and come in; that just as he himself is the shepherd, so also the preaching, through which he comes to us and through which he is known, and also the faith in our hearts, through which his power and work are felt, is nothing other than Christ, and thus he dwells and works in us, and we are even found in him in our lives and works; so that it all comes from and through faith in him, that we may please God for his sake alone and rely on nothing else for comfort 2c.

19 For as he hath spoken of his ministry, which he leadeth by the word, so saith he also of his sheep, how they keep themselves in his kingdom; that, when the door is opened unto him, they immediately hear his voice, and know the same: for it is the right voice of comfort and gladness, whereby they, being delivered from fear and dread, are set at liberty, that they may turn unto God in Christ for all grace and comfort. And once they have taken hold of the shepherd, they will stick to him alone with all confidence and will not listen to any other teaching. For they have, after the manner of the little sheep, very quiet ears, and are almost learned to recognize their shepherd's voice and to distinguish it from all others, so that they remain undeceived by all who pretend to be shepherds. For they now have the experience of their own conscience and the testimony of the Holy Spirit in their hearts, that no other teaching or word can comfort the heart, nor bring right confidence and invocation of God to men, than this shepherd of Christ. Therefore, they also look to it without all wavering and doubting; they do not gaze or look at it,

What others teach or do, what the world accepts or the concilia decide: but, even if there were no man on earth to hold with them, they are nevertheless certain of the true voice of their shepherd.

(20) Yes, they are so sensible, even if there were no danger for them and the choice was given to them to accept what they themselves wanted, nevertheless every pious soul would rather play on such a choice of conscience and rely on Christ and his grace than on his own work, if it already had much of it. For he does not know how it is with them; indeed, he knows that they do not stand before God's judgment; as David and all the saints say: "Lord, do not enter into judgment with your servant, for before you no living man is righteous," Ps. 143, 2. But he knows that grace is certain for him, for it is God's word and truth.

Twenty-one: What is this that Christ goes on to say, "And he called them by name, and brought them out"? They all hear the one voice of Christ, that is, the preaching of the gospel, of one faith, baptism, hope, and salvation, which they all have alike, and none more than another. The grace that Magdalene has is the same as that of Mary of the Virgins, and St. Peter the same as that which happened to the thief.

22 But there is a difference when he begins to call those who are in the same grace by name: as the shepherd marks or calls each sheep separately, one little brown, the other little black, or as he wills. These are the works that Christ also works with each one in particular, comforting, admonishing, and helping him in his needs and concerns through the word 2c.He distributes his gift to each one, giving to one a stronger faith than to another, or a greater understanding, gift of prophecy, and to interpret the Scriptures, to preach, to govern others; he uses one for works, to create more and greater things than another; he lays out much to suffer to one, and little to another; as he spreads the gospel further through St. Paul than through others; he leads and calls St. Peter to suffer differently than St. John.

1132 L 12, 392-395. On the Tuesday of Pentecost. W. Ll, 1528-1530. 1133

For there are many gifts," says St. Paul in 1 Corinthians 12:4, 5, 6, "but there is one Spirit; many offices, but one Lord; many powers, but one God. 2c. Just as in a house there are various businesses and works, but all the members of one household have the same food and meal; and in a body there are various members, each with his own work and custom, and yet all have the same life, the same health, and the same use of food and nourishment: so also in the kingdom of Christ there are various gifts, works, and sufferings 2c. assigned to each according to his measure and calling; but all are the same sheep of Christ in the community of all his goods, and one is as dear to him as the other. Further he speaks:

And he leads them out. And when he has let them out, he goes before them 2c.

24. as I have just said, this is Christian liberty, that they are now free, and no longer, as before, determined and imprisoned under the fearful constraint and dread of the law and divine judgment; but under the sweet kingdom of grace of Christ, they happily feed and nourish themselves; of which St. Paul Rom. 6:14 says, "Ye are no more under the law, but under grace"; item Gal. 3:25: "Now that faith is come, we are no more under the disciplinarian."
25. This is not such a liberty that the sheep may now go astray from their shepherd without guard and keeper, as they themselves will; or a Christian may do all that the flesh lusts after: but that now, secured from the terror and fear of the wolf, thieves, and murderers, they may walk under their dear shepherd, and with pleasure and love follow him as he leads and guides them; knowing that he represents and kindly governs them, so that the law may no longer blame and condemn them, though they be weak according to the flesh, and have not perfect fulfillment of the law.

For now the Lord and the Son of God Himself is the Shepherd, who has taken the sheep under His grace, protection and protection, so that whoever wants to accuse or condemn the sheep must first do it to Himself; as St. Paul gloriously says hereof

and despite that Rom. 8, 1. says: "There is nothing condemnable about those who are in Christ" 2c.; item v. 33. 34.: "Who will accuse the elect of God? God is here who justifies. Who will condemn? Christ is here, who died, yes, who also rose from the dead, who sits at the right hand of God, representing us" 2c. This, I say, is the freedom of the conscience from the condemnation of the law, which has no claim on us, because we are in Christ; for the external bodily life does not belong here, which has its external rule and law, which has nothing to do with this spiritual being in the kingdom of Christ.

And when he hath let his sheep go, he goeth before them, and they follow him.

This is the Christian life under this shepherd, since he always governs, guides and leads them, so that they remain under him in the freedom of faith and yet also walk in the same faith themselves and follow him in his obedience and good works. For this is now the example of Christ, of which St. Peter says in 1 Ep. Cap. 2, 21: "Christ has left us an example or likeness, that you should follow in His footsteps"; and Christ Himself John 13, 15: "An example I have given you, that you should do as I have done to you." For, as has been said, Christ's kingdom was not made so that we might do everything we lusted after in the flesh; but that, having been delivered from the prison of the law, under which we could do nothing good from the heart, we might continue to follow Christ cheerfully and with a good conscience in our lives and works, each one as Christ calls him and wants to use him as a special instrument.

(28) For this following of the foregoing Christ is so that all our life and work may be in the faith of Christ and be a continual exercise of faith, that is, that we may conclude and know by faith that we please God for the sake of this dear Shepherd, and now our work and life, which is weak and not in perfect obedience as it should be, is also under the wings of this hen, that God also pleases it for His sake; and we

1134 L . 12, 395-397. On the Tuesday of Pentecost. W. XI, 1539-1533. 1135

In such trust, then, begin to be obedient, to call upon him in temptation and need, to confess his word and to serve one's neighbor; and thus both find pasture in the inward and outward life, which Christ here calls "going out and coming in," that is, comfort, strengthening, support and increase of faith and all good. For this a Christian always needs the word of Christ as daily bread, to learn and practice it. Therefore he speaks again in conclusion of the sheep that follow him:

For they know his voice; but a stranger they do not follow, but flee from him; for they know not his voice.

That is, they now know how to discern what is right doctrine, faith and life, or not; for they have the rule of the word, which teaches them to cling to the shepherd alone, according to which they can judge everything else that is put before them; they flee and condemn everything that wants to instruct and guide them differently; therefore they remain safe under the shepherd, undeceived and unconvinced, fine, understanding, well-protected, solid, blessed sheep.

(30) Behold, this likeness doth so finely paint Christ and his sheep, that we may see how it is in his kingdom, and what we have of him; and it doth finely show the order of what and how to teach in the church of the law, faith, and works. But the Pharisees and their blind leaders and false saints do not understand anything about this, as John also says here:

But they did not hear what it was that he said to them.

(31) Yes, even though he interprets and clarifies these things with clear words, they still do not understand them, for they want to judge these things badly according to their reason, which hears nothing but the doctrine of the law of works, and seeks fulfillment of it in themselves; as St. Paul Rom. 10:3 says of such: "They seek to establish their own righteousness, and so are not subject to the righteousness that is before God.

Morse." Therefore, when they hear the doctrine of our salvation, how our life must stand on Christ alone, and without him nothing is valid, they begin to blaspheme; as they say of him on this sermon, "He has the devil, and is senseless; what do you listen to him?" So they now call the doctrine of faith heresy, and say that good works are forbidden; but by this they honestly show their blindness, that they do not understand what Christ, faith, or good works are.

But we, who have a right mind, praise God, are to learn from this gospel the two things. The first, that nothing should be taught in Christendom but of this one Shepherd Christ, and that every man should beware of all things that point not to Him alone, that they should teach the consciences, and put off salvation, or charge them, and command them, as necessary to keep. For this reason Christ calls himself the door through which alone one must go out and enter, so that doctrine, faith, and life flow from him, lead to him, and can be found in him alone.

The other doctrine is that all Christians have power and right to judge all doctrine, and to separate themselves from false teachers and bishops, and not to obey them. For here you hear Christ say of his sheep, "My sheep hear my voice; but a stranger they hear not, neither do they follow him, but flee from him; for they know not his voice." For that they may judge these things, they have the rule, which is now spoken from this word of Christ, that all who do not teach Christ are thieves and murderers; so that the judgment is already given to them, that there is no need of further knowledge, but as being known by Christ, and they are bound to obey this judgment, and therefore to flee and avoid all such, whoever, how great, and how many they are.

(34) And so they are already deprived of their office and authority, who want to rule in the church, and yet do not pretend to the word of Christ, but to their own commandment, and demand of the people to be obedient to them as bishops, who sit in the ordinary government of the church. Thus also the sheep of Christ are subject to such

1136 8. 12, 397. 398. Am PfiNgstmittWoch. W. Ll, 1533-1536. 1137

to follow Christ's judgment, to consider such as horrified, also condemned, separated from Christ's church, and accursed, and to flee; and let such their judgment and power, if they will, be devout, faithful shepherds.

The Church is not to be taken away from Christ, nor to agree to accept or follow whatever the others, called popes, bishops, conciliators, may conclude otherwise.

On Whit Wednesday.*)

John 6:44-81.

No one can come to me unless the Father who sent me draws him, and I raise him up on the last day. It is written in the prophets: They shall all be taught of God. He therefore that heareth of the Father, and learneth it, cometh unto me. Not that any man hath seen the Father, but he that is of the Father hath seen the Father. Verily, verily, I say unto you, He that believeth on me hath everlasting life. I am the bread of life. Your fathers ate manna in the desert and died. This is the bread that comes from heaven, that whoever eats of it may not die. I am the living bread that comes from heaven. Whoever eats of this bread will live forever. And the bread that I will give is my flesh, which I will give for the life of the world.

I.

This gospel teaches us nothing but Christian faith and awakens the same in us; just as John does nothing else in his entire gospel, but instructs us how to trust in the Lord Christ. And such faith, which is based on the true promise of God, must alone make us blessed, as this gospel clearly expresses. And all who have taught us other ways and means of becoming godly must hereby become fools; everything that the senses of man can conceive, however holy it may be, let it shine before the eyes of men as it may, must all come to nothing, if man is to be saved in any other way. For man, if he wills himself as he wills himself, he may not reach heaven, unless God comes first with the word which His divine grace offers him, and enlightens his heart so that he may take the right path.

2. but the way is the Lord Jesus Christ.

*) This sermon is found in a b c (but here, exceptionally, under a is to be understood the Festtheil of the church postilla of 1528). D. Red.

stus. Whoever wants to seek a different way (than the greatest number submits to with outward works), has already missed the right way; for Paul says to the Galatians Cap. 2, 21: "If by the law," that is, by the works of the law, "righteousness comes, Christ died in vain." Therefore I have said that man must be crushed and broken by this gospel, and lie down in the bottom of his heart as a man who is powerless and able to do nothing? who can neither move hands nor feet, but only lie still and cry out: Now help, Almighty God, merciful Father, I cannot help myself; now help, Lord Christ, with my help it is lost. So that before this cornerstone, which is Christ, every man may be brought to nothing; as he himself says in Luke Cap. 20:17, 18, when he asked the Pharisees and scribes, "What then is it that is written, The stone which the builders rejected is become a corner stone? Whoever falls on this stone will be crushed, but on whom it falls it will crush him," Ps 118:22. Therefore we must either fall on him out of our inability

1138 L . 12, 398-400. On Pentecost Wednesday. W. XI, 1536-1539. 1139

and powerlessness, in that we deny ourselves and are broken there; or he will crush us eternally with his severe judgment and sentence. But it is better that we fall on him than that he should fall on us. For this reason the Lord speaks here in this gospel:

No one can come to me unless the Father who sent me draws him, and I will raise him up on the last day.

(3) Whom therefore the Father draweth not must surely perish: so also it is determined, that whosoever cometh not unto this Son must be eternally damned. The Son alone is given to us to save us; nothing else, either in heaven or on earth. If he does not help, then it is otherwise unhelped; Peter also says about this in the stories of the apostles Cap. 4, 11, 12: "This is the stone, rejected by you builders, which has become the cornerstone. And there is salvation in no other, neither is there any other name given to men, wherein we shall be saved." Where are our theologians and school teachers who taught us that we should become godly through much work? Here the high master Aristotle, who taught us that reason strives for the best and always strives for the good, is disgraced. Christ says here no; but if the Father does not precede and draw us, we must perish eternally.

(4) Here all men must confess their inability and their inability to do good; but if anyone thinks that he is able to do something good out of his own strength, he is doing as much as lying to the Lord Christ, and wants to go up to heaven in defiance of the Father and out of thirst. Therefore, where the word of God goes forth pure and clear, it brings down everything that is high and great, it turns all mountains into valleys, and all hills it knocks down, as the prophet Isaiah Cap. 40:4; so that all hearts that hear the word may despair of themselves, or else they may not come to Christ. God's works do not do otherwise, for in that they strangle, they make alive; in that they condemn, they make blessed; as Hannah, Samuel's mother, sings of the Lord: "The

The LORD killeth, and giveth life; he leadeth into hell, and bringeth out again; the LORD maketh poor, and maketh rich; he bringeth low, and exalteth," 1 Sam. 2:6, 7.

5 Therefore, if a man is so smitten by God in his heart that he recognizes himself as one who must be condemned because of his sin, this is like the right man whom God has thrust with the first word of this gospel, and by this thrust has put on him the bond or rope of His divine grace, by which He draws him, that he must now seek help and counsel for his soul. Before, he could not find help or counsel from Him, nor did he ever desire it; but now he finds the first comfort and promise of God, which is Luc. 11:10: "He that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened." From this promise, man becomes more and more courageous and gains greater and greater confidence in God. For as soon as he hears that it is God's work alone, he desires it from God as from his gracious Father's hand, that He may draw him. If he is then drawn to Christ by God, that which the Lord says here will certainly happen to him: He will raise him up on the last day. For he has taken hold of God's word and trusts in God; by this he has a sure sign that he is the one whom God has drawn; as John says in his first epistle, Cap. 5, 10: "He who believes in the Son of God has God's testimony with him.

Therefore, it is necessary that he be taught by God, and now he recognizes in truth that a God is nothing other than a helper, a comforter, a maker of salvation; as we also say to those who have saved us from danger: You have been my God today. From this it is clear that God does not want to be anything else towards us, but a savior, helper and giver of all blessedness, who neither demands nor desires anything from us, only wants to give, only offers us; as he says to Israel in Psalm 81 v. 11: "I am the Lord, your God, who brought you out of Egypt; open your mouth wide, I will fill it." Who would not want to be favored by such a God, who is so friendly to us?

1140 L . 12, 400-403. Whitsunday. W. LI, I539-1S42. 1141

and offers us his grace and goodness? if only we would recognize him as God and be taught by God. Those who let such grace pass by may not escape the severe eternal judgment of God, as the Epistle to the Hebrews Cap. 10, 28. 29. says: "For because those who transgressed the law of Moses did not go unpunished, much more will God choke those who despise the blood of the testament and trample under the Son of God.

7 How diligent is St. Paul in all his epistles that the knowledge of God should ever be grasped correctly. Oh how often he wishes to increase in the knowledge of God. As if he wanted to say: If you only knew and understood what God was, you would already be blessed; then you would love him and do everything that would please him. So he says to the Colossians Cap. 1, 9-12.: "We do not cease to pray for you, and to pray that you may be filled with the knowledge of his will, in all spiritual wisdom and understanding; That ye may walk worthy of the Lord in all pleasing, and be fruitful in all good works, and grow in the knowledge of God, and be strengthened with all might, according to his glorious power, in all patience and longsuffering, with joy; and give thanks unto the Father, which hath made us fit for the inheritance of the saints in light." And in Psalm 119:34 David says: "Instruct me, and I will keep thy law with all my heart."

(8) So then, from this first saying of the gospel, you see that the knowledge must come from God the Father; he must lay the first stone in us, otherwise we will not be able to do anything. But it happens in this way: God sends us preachers whom he has taught, and has his will preached to us: first, that all our life and being, however beautiful and holy it may be, is nothing before him, even an abomination and a displeasure; which is called a preaching of the law; then he offers us grace, namely, that he nevertheless does not want to condemn us and throw us away, but accepts us in his beloved Son; and does not accept us badly, but makes us heirs in his kingdom, lords over all that is in heaven.

and earth. This is called the preaching of grace or the gospel. But all this comes from God, who thus awakens the preachers and drives them to preach. This is what St. Paul means when he says to the Romans Cap. 10, 17: "Faith comes from preaching, but preaching comes from the word of God. This is also the intention of the The words of the Lord here in the Gospel, when he speaks thus:

It is written in the prophet: They are all taught of God: he therefore that heareth of my Father, and learneth, cometh unto me. Not that any man hath seen the Father; but he that is of the Father hath seen the Father.

(9) Now when the first sermon, the sermon of the law, is preached, namely, how we are condemned with all our doings, man becomes anxious for God, and does not know how he should do his things, gets an evil, timid conscience; and if he were not helped as soon as possible, he would have to despair forever. Therefore, one must not be long in preaching the other sermon, but must preach the gospel to him, and lead him to Christ, whom the Father has given to us as a mediator, so that we may be saved through him alone, out of pure grace and mercy, without any works or merit on our part. Then the heart is glad and runs to such grace as a thirsty deer runs to water. This is what David felt when he said Psalm 42:2, 3: "As the deer cries out to the waters, so my soul, O God, cries out to you; my soul thirsts for God, for the living God."

(10) When a man comes to Christ, that is, to the Gospel, he hears the voice of the Lord Christ Himself, confirming the knowledge that God has taught him, namely, that God is nothing other than a gracious Savior, who will be gracious and merciful to all who call upon Him in this Son. Therefore, the Lord further says:

Verily, verily, I say unto you, he that believeth on me hath everlasting life. I am the bread of life. Your fathers ate the bread of heaven in the wilderness and died.

11428 . 12, 403-405. Am PentecostmittWvch. W. Ll, 1542-1544. 1143

This is the bread that comes from heaven, so that whoever eats of it will not die. I am the living bread come from heaven; whoever eats of this bread will live forever. And the bread that I will give is my flesh, which I will give for the life of the wager.

(11) In these words the soul finds a well-prepared table to satisfy all hunger, for it knows for certain that he who speaks these words cannot lie; therefore it falls on it, clings to the word, relies on it, and thus builds its dwelling on this well-prepared table. This, then, is the meal on which the heavenly Father has slaughtered his oxen and fatted cattle, and invited us all to it.

II.

The living bread, of which the Lord says here, is Christ Himself, whom we thus enjoy: if we take only a morsel of this bread into our hearts and keep it, we will have enough eternally, and may never be separated from God. But such enjoyment is nothing else than believing in the Lord Christ, that he was made for us by God, as Paul says in 1 Cor. 1:30, "for wisdom, and righteousness, and sanctification, and redemption." Whoever eats this food lives forever. Therefore, soon after this gospel, when the Jews were quarreling about this speech of his, he speaks and says, "Truly, truly, I say to you, unless you eat of the flesh of the Son of Man and drink of his blood, you have no life in you. He that eateth of my flesh, and drinketh of my blood, hath everlasting life; and I will raise him up at the last day."

The bread of heaven, which the fathers ate in the wilderness, as Christ says here, could not save from death; but this bread makes us immortal: if we believe in Christ, death cannot hurt us, indeed, it is no longer death. This is also what the Lord wants to say in another place, John 8:51, when he says to the Jews, "Verily, verily, I say unto you, If any man keep my word, he shall never see death." There he speaks ge

from the word of faith and from the gospel.

014 Yea, let one say, as the Jews also were offended at this word of the LORD, Do not the holy men also die; for Abraham died, and the prophets; as they said. Answer: The Christian's death is only a sleep, as the Scriptures also everywhere call it. For a Christian neither tastes nor sees death, that is, he is not aware of death; for this Savior, Christ Jesus, in whom he believes, has strangled death, so that we may no longer taste or savour it: but to a Christian death is only a transition to life, yes, a door to life; as Christ himself says in John Cap. 5:24: "Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life."

. 15 Therefore the Christian life is a blessed and joyful life, and the yoke of Christ is gentle and sweet; but that it seems bitter and heavy to us is because the Father has not yet drawn us; therefore we have no desire for it, nor is this gospel comforting to us. But if we took the words of Christ to heart, they would be more comforting to us. Thus you have how to enjoy this bread which has come down from heaven, the bread of the Lord Christ, namely, by faith, if we believe in him that he is our Savior and Beatificator.

(16) For this reason *) I have said that these words should not be forced upon the sacrament of the altar, for whoever interprets it in this way does violence to the gospel. There is not a letter in this gospel that would allow the sacrament of the altar. Why should Christ remember the sacrament here, if it was not yet instituted? The whole chapter from which this gospel is taken speaks of nothing else than spiritual food, namely, faith. For when the people followed the Lord

*) I hereby request and remind you not to force these words 2c. (a b)

1144 L . 12, 405-407. On Pentecost Wednesday. W. XI, 1544-1547. 1145

and wanted to eat again, as the Lord himself indicates: so he takes a cause from the bodily food, which they sought, and speaks throughout the whole chapter of a spiritual food; as he said, "The words that I speak are spirit and are life". So he wants to indicate that he fed them for this reason, that they should believe in him, and as they enjoyed the bodily food, so they should also enjoy the spiritual food. We will say more about this at another time.

17. Now let us consider this, that the Lord comes along so graciously and kindly, and offers us himself, his blood and flesh, in words so mild that it should ever move hearts to believe in him, namely, that this bread, his flesh and blood, taken from Mary of the virgins, was given to us because he had to taste death and suffer hell in our place, plus the sin he had never committed, as his own sin; which he then willingly did, accepting us as brothers and sisters. Which, if we believe, we do the will of the heavenly Father, which is nothing else than believing in the Son; as Christ Himself recently said before this Gospel: "This is the will of Him who sent Me, that whoever sees the Son and believes in Him may have eternal life," John 6:40.

18 Therefore it is clear that whoever has faith in this bread of heaven, in Christ, in this flesh and blood, of which he speaks here, that it was given to him and is his, and accepts it as his own, has already done the will of God and eaten of this bread of heaven; as Augustine says, "What are you preparing your mouth for?

19 The whole New Testament speaks of this spiritual supper, and especially John. The sacrament of the altar is a testament and assurance of this true Lord's Supper, by which we are to strengthen our faith, and be assured that this body and soul are the same.

This blood, which we take in the Sacrament, has saved us from sin, death, the devil, hell, and all misfortune; of which we have said and written more elsewhere.

(20) But how can one test and know that he also belongs to this heavenly bread and is invited to such a spiritual supper? He only looks at his own heart: if it finds that it is sweetened in God's promise, and if it firmly believes that he is also one who belongs to this meal, then he is certainly one; for as we believe, so it happens to us. He also takes care of his neighbor from the beginning and helps him as his brother, saves him, gives to him, lends to him, comforts him, and does nothing else to him than what he wanted to be done to him. All this comes from the fact that Christ's good deeds have filled his heart with sweetness and love, so that he takes pleasure in them and is glad that he should serve his neighbor; indeed, he is in pain if he has no one to show his good deeds to. And above all this, he becomes gentle and humble toward everyone, does not pay much attention to temporal splendor, lets everyone be as he is, does not speak ill of anyone, interprets all things for the best, and where he sees that things are not right, that his neighbor lacks faith, love, life, he prays for them, and is heartily sorry when someone acts against God and his neighbor. Summa Summarum, root and sap is good; because he stands in a horny fruitful vine, in Christ; therefore also such fruits sprout.

021 But if any man have not faith, and be not taught of God, and eat not of this bread of heaven, he doth not indeed these fruits. For where these fruits are not, there is certainly no true faith. Therefore St. Peter 2 Ep. 1, 10. teaches us that we should make our profession to salvation certain by good works; since he actually speaks of the works of love, serving one's neighbor and taking care of him as of his own flesh and blood. That is enough of this gospel; let us call upon God's grace.

1146 L. 12. 407. 408. on the Sunday after Pentecost. W. XI, IS47-1SS0. 1147

The Sunday after Pentecost,

which is called the Sunday of the Holy Trinity.*)

Joh. 3, 1-1S.

Now there was a man among the Pharisees, named Nicodemus, a ruler among the Jews; who came to JEsu by night, and said unto him, Master, we know that thou art a teacher come from GOD: for no man can do the signs which thou doest, except GOD be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he also go again into his mother's womb, and be born? JEsus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of GOD. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Do not be surprised that I said to you: You must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof; but knowest not whence it cometh, and whither it leadeth. So is every one that is born of the Spirit. Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Art thou a master in Israel, and knowest not these things? Verily, verily, I say unto thee, we speak that we know, and testify that we have seen; and ye receive not our testimony. Do you not believe when I tell you of earthly things; how would you believe if I told you of heavenly things? And no man leadeth unto heaven, but he that descended from heaven, even the Son of man, which is in heaven. And as Moses lifted up a serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have everlasting life.

The first part of the book is a short preface on the Holy Trinity.

Today the feast of the Holy Trinity is celebrated, which we must also touch a little, so that we do not celebrate it in vain; although this name "Trinity" is nowhere to be found in the Holy Scriptures, but men have thought it up and invented it. That is why it is called coldly, and it would be much better to say "God" than the "Trinity".

This word means that God is threefold in the persons. Now this is a heavenly thing, which the world cannot understand. That is why I have often told your love before that one must understand the and any article of the

*) This sermon is found in a b c and in two single printings from 1522 and 1523. Cf. Erl. A. 12, 407.

D. Red.

The Lord does not need to base faith on reason or uniformity, but to grasp and base it on the sayings in Scripture, for God knows well how it is and how He should speak of Himself.

(3) The high schools have invented various distinctions, dreams, and fictions to indicate the Holy Trinity, and have become fools about it. Therefore, let us take from the Scriptures a few sayings, so that we may comprehend and conclude the divinity of Christ. And first of all, from the New Testament; there are many sayings, such as the one in John Cap. 1, 1. 2. 3: "In the beginning was the Word, and the Word was with God, and God was the Word; the same was in the beginning, and the beginning was in the beginning.

11482 .i2, 408-4ii. On the Sunday after Pentecost. W. xi, 1550-1553. 1149

start with God. All things are made by the same, and without the same nothing is made that is made." Now, if he is not made, but is the maker himself, he must certainly be GOD. And since John says afterwards, "And the Word became flesh."

4. item, from the Old Testament; for so says David in the 110th Psalm, v. 1: "The Lord said to my Lord, sit thou on my right hand," that is, sit on the king's seat, and be a lord and a king over all creatures, and all things shall be subject unto thee, "until I make thine enemies thy footstool. Item, in another Psalm: "What is this man, that thou rememberest him, and the Son of man, that thou lookest upon him? You will make him a little lacking in God; but with honors and adornment you will crown him. Thou wilt make him lord over the work of thy hands: thou hast put all things under his feet. Sheep and oxen all, and the wild beasts, and the fowls of the air, and the fishes of the sea, and that which passeth through the ways of the sea," Ps. 8:5-9. That is, you have made him lord over all the earth. Paul interprets this saying of the Psalm to the Ephesians Cap. 1, 20. and Col. 2, 9. 10. and interprets it masterfully. Now if God has set him at his right hand and made him lord over all things in heaven and earth, then he must ever be God, for it would not make sense that he should set one at his right hand and let him have as much power over all creatures as he has, if he were not God; for God does not want to give his glory to another, as he says in the prophet Isaiah Cap. 48, 11. So we have two persons, namely, the Father and the Son, to whom he has given as much as he has under him. For "to sit at the right hand" is to be like God and to have all God's creatures in his hand; therefore he must be God to whom he has given this.

5 God has also commanded us not to worship other and foreign gods. Now we have in John that God wants the Son to be honored with honor, so that he will be honored. For thus read the words in John, Cap. 5, 19-23,

Christ said to the Jews: "Truly, truly, I say to you, the Son can do nothing of himself but what he sees the Father doing; for whatever he does, the Son does also. But the Father loves the Son, and shows him all that he does, and will show him even greater works, so that you will marvel. For as the Father raiseth up the dead, and quickeneth them: so also the Son quickeneth whom he will. For the Father judges no one, but has given all judgment to the Son, that they all may honor the Son as they honor the Father. He that honoureth not the Son honoureth not the Father which sent him." These are, I think, clear words about the divinity of Christ. Since God commands that there should be only one God, and does not give to any other creature the honor that belongs or is due to God, and gives it to Christ, then he must be God.

6 So also St. Paul says Rom. 1:2, 3, 4: "God promised the gospel beforehand through his prophets in the holy Scriptures of his Son, who was born to him full of the seed of David according to the flesh, and powerfully proved to be a Son of God according to the Spirit, who sanctified at that time he was raised from the dead, even Jesus Christ our Lord. So then he began according to the flesh, but according to the Spirit he was for ever, though it was not clearly known beforehand; for it was not necessary that we should make him a Son of God, but only that we should declare and understand that he was the Son of God. And this is the concern of the Holy Spirit; as Christ himself says in John Cap. 16, 13: "When the Spirit of truth shall come, he shall praise me." And in another place the evangelist John Cap. 17, 1-5. writes that Jesus lifted up his eyes to heaven and said: "Father, the hour is here, that thou shouldest glorify thy Son, that thy Son also should glorify thee; even as thou hast given him power over all flesh, that he might give eternal life to all whom thou hast given him. And this is life eternal, that they may know thee, that thou only art true God, and whom thou hast sent, Jesus Christ,

1150 L. i2. 4ii-4i3. On the Sunday after Pentecost. W. xi, i8S3-isss. 1151

recognize. I have glorified thee on earth, and finished the work which thou gavest me to do. And now, Father, glorify me to thyself with the clarity which I had before thee before the world was."

(7) Hence the saying in Psalm 8: "Cry unto me, and I will give thee the heathen for an inheritance, and the end of the world for a possession. There he is certainly set up as king over all things, because he is God's child; for otherwise the whole world is not subject to any prince or king. Likewise, in another Psalm, David publicly calls him God and says Ps. 45:7, 8: "God, your throne remains forever and ever; the scepter of your kingdom is a straight scepter. Thou lovest righteousness, and hatest the ungodly creature: therefore hath GOD, thy GOD, anointed thee with oil of gladness, more than thy fellows." Now God does not make such a king who is not God; for he will not let the bridle out of his hand, he alone wants to be a lord over heaven and earth, death, hell, devils and over all creatures. Therefore, since he makes him lord over all that is created, he must ever be God.

(8) Therefore no more certain reason can be given of the deity of Christ, than that the heart should be wrapped up and closed in the sayings of the Scriptures; for the Scriptures begin gently, and lead us to Christ as to a man, and after that to one Lord over all creatures, and after that to one God. So I come in fine and learn to know God. But the philosophers and the worldly-wise people wanted to start at the top, so they became fools. One must start at the bottom and then come up, lest the saying of Solomon be fulfilled in us, Proverbs 25:27: "He who eats too much honey is not good, and he who studies hard things finds it too hard.

(9) So now of the two persons, the Father and the Son, faith is sufficiently established and confirmed by the sayings of Scripture. But of the third person, namely of the Holy Spirit, Matth.

28:19: When Christ sent forth his disciples, he said, "Go ye, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." There he gives the Godhead also to the Holy Spirit, because I must trust or believe in no one but God alone; for I must have one who is mighty over death, hell, and the devil, and over all creatures, that he may command them not to harm me, and may draw me through; so that I have one in whom I may freely build. So Christ decides here that one should also believe and trust in the Holy Spirit; for this reason he must also be God. So also in the Gospel of John Christ speaks much to his disciples of the Holy Spirit and of his power or reality.

Item, in the 1st book of Moses Cap. 1, 2. it says: "And the spirit of God floated on the water. However, this saying is not as clear as the previous one; for the Jews make it uncertain to us and say that the Hebrew word means a wind.

11 Item, in the 33rd Psalm v. 6, David says: "The heavens were made by the word of the Lord, and all his host by the mouth of his Spirit. Here it is clear that the Holy Spirit is God, because the heavens and everything in them were created by Him. Likewise David says in another Psalm: "Where shall I go before thy Spirit? and where shall I flee before thy face? If I go to heaven, thou art there; if I go to hell, behold, thou art there also," Ps. 139:7, 8. Now this is not due to a creature, that it should be at all ends and fill the whole world, but to God the Creator.

Therefore, we cling here to the Scriptures and to the sayings that testify to the Trinity of God, and say: I know that God is Father, Son and Holy Spirit, but how they are one thing I do not know, nor should I know. That is enough for the first part. Now let us return to the Gospel, and say a little about it, as much as we have time to spare.

1152 W. XI, 1SS5-1SS9. 1153

Interpretation of the Gospel.

In this gospel you have clearly what reason and free will are able to do; you see this finely here in this Nicodemus, who was a paragon among the best, a prince and chief of the Pharisees, who were the best among the people, namely, that when they come to the Most High, they are completely blind and dead before God, how holy, wise, good and mighty they are regarded before men. For this Nicodemus, the longer he deals with Christ, the less he understands him; and yet are earthly things, that is, since he is to deal with, and how he must be killed. So blind is reason that it cannot see nor know God's business, nor the things with which it is to deal. This is a defeat given to nature and human reason, which philosophy and worldly wise men have so highly exalted and said: Reason always strives for the best.

Therefore God has given us an example here, that we should see that the very best of nature is nothing; and since it is the most beautiful, brightest and lightest, it is blind; he who is full of envy and hatred will keep silent. For this reason, he has demonstrated with examples, words and works that human reason is nothing but blind and dead before God; therefore, it cannot long for divine things nor desire them.

Now this Nicodemus, who was a pious and kind-hearted man, cannot comprehend God's work and word; how then will Annas (Annas) and Caiphas comprehend it? He comes here to the Lord in the night; this was done out of fear, lest he be called a heretic by the others. From this it is to be assumed that he was still an old Adam, because he walks by night and yet has not had the right true light; for if he had been a new man, he would have come in broad daylight and would not have been afraid of anyone. Therefore the Lord also answers him sharply and repels all his greeting and future speech; as we shall hear. The good Nicodemus comes and says thus to the Lord:

Master, we know that you are a teacher come from God; for no one can do the signs that you do, except God with him.

(4) These words, he thinks, he said out of good opinion: but it is still here old skin and vain hypocrisy. Therefore Christ will not accept the greeting, but will strip the good Nicodemum and make him new, so that he will go from the heart and from faith, and speaks to him thus:

Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

5 As if Christ said: No, dear Nicodeme, I do not move above your beautiful words, you must take off the old skin and become new. You do not believe it, as you say: you are still afraid. For nature hears the word of God and the gospel well and is pleased with it, but it does not enter into the heart; therefore one must kill reason and give himself into spiritual birth. This is what Christ wants when he says that one must be born again. Reason cannot understand this, therefore Nicodemus says:

How can a person be born when he is old? Can he also go and be born anew in his mother's womb?

(6) So the reasoning bumps up against the spirit, falls on another, and draws this birth on the fleshly birth; therefore Christ goes on and transfigures this birth to him, to tear him out, saying:

Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

(7) As if the Lord would say, Thou wilt drag my birth, of which I speak. I know well that the fleshly birth abideth; but I speak of a birth which is of water and of the Spirit. And says further:

1154 L. 12. 41S-41S! On the Sunday after Pentecost. W. XI, 1559-1561. 1155

What is born of the flesh is flesh, and what is born of the spirit is spirit.

These are words that no reason can grasp; it falls on the spirit and water, and speculates how this can happen. Then she does not see any way that belongs to a birth; then she even becomes a fool, and says: How can it happen that a man is born of water and of the spirit? Yes, if they were water bubbles?

009 Then cometh Christ, and smote off the head of reason, saying, Art thou a master in Israel, and knowest it not? Thou shouldest teach other men spiritual birth, that they may be godly, and thou knowest not of them thyself. Then he lays down to him the reason and the whole law, and says, Well, beloved, knowest thou not how it is? But I know how it is, and so do other prophets who testify to me. Deny your reason and close your eyes, and only believe my word. Therefore he speaks:

Do not be surprised that I told you that you must be born again. The wind bloweth where it listeth, and thou hearest the breath thereof; but knowest not whence it cometh, nor whither it goeth. So every one that is born of the Spirit.

10 As if he wanted to speak: Thou dost not judge spiritual things by thy reason, and canst not comprehend those which are done with thee in nature; as he saith here of the wind. For no philosopher or worldly wise man has ever been able to investigate or describe what the wind is, where it begins or ends. We do not know where the wind comes from, or how far away it weaves, or how far it goes. If we cannot fathom through our reason the things that happen to us daily in nature, much less will we be able to fathom through this same reason the divine works that God works in us.

But how a man is born again, that can be said soon. But when it comes to the experience, as it has come here Nicodemo, then it is effort and work. It is

It is easy to say that one must blind reason, withdraw feeling, close one's eyes and cling to words alone, then die and still live; but to maintain this when it comes to experience and to one's features is effort and work, and comes across as sour.

12. Take the example of the new birth: Abraham had a son who was to inherit the world, and his seed was to become like the stars of heaven, as he was promised in Genesis 15:5. Now God came and commanded him to kill the same son. If Abraham had followed his reason, he would have concluded: God has promised me the seed in which my family shall be multiplied; now he comes and tells me to sacrifice him. This must not be God, but the devil. Now Abraham kills reason and gives glory to God, and thinks: God is so mighty, he can raise my son from death and increase the family through him, or he can give me another one, or otherwise he can bring it about through another way, unknown to me; go and give it home to God. Behold, Abraham crawls out of his old skin and enters into God, and believes Him and becomes a different man. Then the angel comes and says: "Abraham, Abraham, do not lay your hand on the boy, and do nothing to him; for now I know that you fear God, and have not kept your own son from me," Gen. 22:11, 12. Abraham could not have imagined that God would do this; indeed, he had already killed the son in his heart.

Now, this birth is begun in baptism. The water is the baptism, the spirit the grace, which is poured into us in the baptism. The birth is seen finely when one is to die, and when poverty or other shocks fall; for he that is born old wrinkles and rebels, and looks to and fro, and unbolts his reason, how it may be nourished. But he who is born again thinks, "I am in God's hand, he has sustained and fed me before in a wonderful way; he will still feed and sustain me from now on, and save me from all misfortune.

14 So, if we are to die, then we must

11562 .i2, 4i9-42i. On the Sunday after Pentecost. W. xi, is6i-is64. 1157

we go there and do not know where from; the inn is not ready; we do not know whether it will be a white or black house. For where there is flesh and blood, there is still the old skin, which does not know where to go or where to go out, whether it should go out below or above, on the left hand or on the right, and does not know where it should put its soul, and still go out. Then there arises a fear and distress that it might well be a real hell; for the torment of hell is nothing but fear, terror, horror and despair. But when I believe God and am born again, I close my eyes, and do not fumble, and let the essence of the soul completely perish, and think: "O God, my soul is in your hand, you have preserved it in my life, and I have never known where you have placed it; therefore I do not want to know where you will put it now. Only this I know: it is in your hand, you will help it. So one must step out of the natural being into a new being and be completely dead. This is also a right dying, and not a bad feeling, as one scrapes off a scab, as the philosophers said, as when a cook washes a pot; but there must be a right change and be completely melted into another being, all natural being and feeling must go completely to the ground.

Therefore the Lord says here: "That which is born of the flesh is flesh." The flesh means the whole man with body and soul, reason and will, who is not born of the spirit. For the soul is so deeply sunk into the flesh that it wants to guard and protect it so that it does not suffer harm, so that it is more flesh than the flesh itself. We see this in death, that the flesh does not like to be stripped of its skin, because the soul is still there; but as soon as it is gone, the body lets itself be flayed, and suffers everything that is done to it. God the Lord also indicates this with these words in Moses, when he said before the flood: "My spirit will not be a judge among men forever, while they are flesh," Gen. 6, 3. For man does not want the flesh to perish or die at all; but the spirit only wants to have that, therefore it desires that only the soul should die.

Flesh soon perishes. Thus the natural essence of the soul must perish and become hostile to the body, and desire that it die, that the soul come into another being. How this happens, we alone should believe, not know. God works it and has not commanded us to search for it.

(16) By this similitude of the wind, therefore, the Lord signifies that a spiritual man is neither here nor there, and is not bound to any time or place. He does not put on a cap, nor does he do any of the things that are external, for he knows that they do not serve this purpose. In sum, there is no help for fasting, for taking masses, or for any other work: there must be another essence, namely, that all our works which we do perish and come to nothing, as has been said. But this is the new nature, that man should not stand on his works, but abide and remain in the grace of God, which he gives us through Jesus Christ. If I am to stand, my works and all that I have devised must come to ruin and be nothing. Therefore with this man there is no other beginning, nor yet an end. We hear the wind blowing, but where it comes from and where it goes, we do not know. So it is here also: a man preaches and has the word in his mouth, but from where it comes to him, and what it accomplishes and where it produces fruit, no one knows.

(17) This place therefore concludes that a Christian man shall not build upon works, place, or person. Reason then wonders, and asks, "How can it be that anyone born of the Spirit is like the wind, and that all we do is nothing? What will become of it? If it were so, all priests, monks and nuns would have to be damned with their beautiful, delicious life? To this Christ Nicodemo answers here, who also says, "How can this happen?" and says:

Are you a master in Israel and do not know it?

(18) As if the Lord would speak: You ought to know this, because you are one of those who are to teach the people; so I hear that you yourself know nothing about it. Such

1158 L. 12. 421-424. on the Sunday after Pentecost. W. n, 1S64-1S67. 1159

You should have taught the people the things I have now told you, namely, how we must be born anew; but you have taught the contradiction, and in the meantime have been concerned about where the wind comes from and where it goes, and have paid attention to its blowing, and have dealt with other useless things; but what was most necessary for you and the people, you have let go. Listen to what I say to you:

Verily, verily, I say unto thee, we speak that we know, and testify that we have seen, and ye receive not our testimony.

19 As if Christ were saying, "Shall I point out to you with my fingers how this happens? That cannot happen; you should believe me, since you yourself say that I am a teacher who has come from God. That I have said that man must be born anew, and that all our doings are nothing, this cannot be shown by seeing it with eyes, but must be spoken of in words alone; if you believe, you understand. But Nicodemus did not understand; therefore the Lord said to him, discovering his lack of understanding even better, and said:

Do you not believe if I tell you about earthly things; how would you believe if I told you about heavenly things?

20. This is still all an earthly thing, that I have said how we must all perish, and that man is dust and must return to dust, and how the wind weaves; yet you do not understand it: what would you do if I told you much about God? I have told you about a little thing, and you do not understand it; how would you understand it if I told you that after death our immortal bodies will shine as bright and clear as the sun, and what will follow after death? You would not understand that at all. And now he goes to him and pokes him a little bit with the heavenly things, as it is done for this reason, and says:

No one is going to heaven except the one who came down from heaven, the Son of Man, who is in heaven.

(21) What this is, reason cannot understand; for it is a heavenly sermon, and is said as much as if Christ said, The Son of man came to the earth, and yet remained in heaven, and ascended again into heaven; that is, he became lord over heaven and earth, and over all that is therein. Know therefore that I am he which came down, and so descended into hell, and yet abode in heaven. For when Christ was dead, he lived; and when he was a worm, and counted the least and most despised, he was accounted the most honourable and the highest in the sight of God; and when he ascended again into heaven, he rose again from death, and took all power unto himself, and became lord over all creatures, even as he was subject unto all creatures on earth: and no man hath succeeded him in this.

(22) We are indeed in death, but at the same time we are also in heaven, like Christ. Sin and death reign in us, but the Lord Christ did not have power over them; indeed, he had life and death in his hand and power, as he himself says in John 10:17, 18: "For this cause my Father loveth me, that I lay down my life, that I may take it again. No one takes it from me, but I myself take it from myself. I have power to let it go, and I have power to take it again." No one comes to such power that all things are subject to him, except Christ, who, though he was in death before the world, yet lived before God his Father; and though he was in great shame and disgrace before the world, yet was he in great honor before God. But no one brought him to such a thing except us. For through the fall of the first father Adam we all fell. He had to bring in the fall again through his disgrace, dishonor, dishonor and death, so that we might again come to honor and life.

(23) So here he repels Nicodemum another time, as he said above, "That which is born of the flesh is flesh," as if to say, "You are subject to go to heaven and escape from hell;

1160 ". 12. 424-426. on the Sunday after Pentecost. W. XI. 1S67-1S69. 1161

but go well, you will miss. Blood and flesh cannot go to heaven; only he goes to heaven who came down from heaven, so that in his hand is the government of all things. Whatsoever liveth, that can he kill; and whatsoever is dead, that can he quicken; and whatsoever is rich, that can he make poor. So it is decided here that what is born of the flesh does not belong to heaven. But this going up to heaven and coming down was done for our good, so that we, who are carnal, might also go to heaven, but in such a way that this mortal body would be killed first. In sum, with our works we will accomplish nothing at all; for God will not look upon anyone to make him blessed, except Christ, who alone is the bridge and ladder to ascend into heaven. But how this going up to heaven is given to us and how it becomes ours, the Lord says further, and says:

And as Moses lifted up a serpent in the wilderness, so must the Son of Man be lifted up, that whosoever believeth in him should not perish, but have everlasting life.

24 What does Christ want with this? Nothing else, but that all who want to go to heaven and follow him must become new creatures; for this is why he went to heaven, that we should follow him. This history, of which the Lord Christ speaks, is written in the 4th book of Moses Cap. 21:6-9: When the Jews murmured against God and against Moses in the wilderness, the Lord sent serpents among the people, which spat fire, and bit the people, so that a great multitude of Israel died: and they came unto Moses, and said, We have sinned, because we have spoken against the Lord, and against thee: pray the Lord that he turn away the serpents from us. Moses asked for the people. And the LORD said unto Moses, Make thee a serpent of brass, and set it up for a sign: he that is bitten, and looketh on it, shall recover. So Moses made a bronze serpent, and set it up for a sign: and if a serpent bit any man, he looked on the bronze serpent, and lived.

25. Christ refers to this history and points it out to himself, as if he should say: "Just as the Jews in the desert, when they were bitten by fiery serpents, were saved by looking at the brazen serpent that Moses set up as a sign, so it is with me: All who look at me will not perish, that is, all who have an evil conscience and are tempted by sin and death, let them believe that I have come from heaven for their sakes and have gone up again, so that neither sin nor death will harm them; indeed, they will not be able to perish for eternity. For whosoever will come to heaven to be saved must do it through this serpent, which is Christ, or else he shall abide in this world. Therefore, this gospel condemns free will and everything that human powers can do, and points only to this serpent.

The secret interpretation of the serpent that Moses gives is this: The serpent that bit and poisoned the Jews is nothing but sin, death and an evil conscience. I see that I am going to death, and now I am in it, and I cannot come out, I must remain in it until a dead serpent is delivered to me, which does not live, nor does any harm to anyone, but rather is as pious as Moses' serpent was. Now this is Christ, for I see him hanging on the cross, not beautiful, nor in great honor. For if he were beautiful and handsome, the flesh would say that he deserved it by his works, so that he would stand in honor and be exalted; but I see him hanging in the shameful shape and form of the cross, like a murderer and an evildoer, so that even reason must say that he is accursed before God. And that is what the Jews thought; that is why they could not regard him otherwise than as the most damned man both before God and before the world; because they had this saying in the law of Moses before them: "Cursed be everyone who hangs on the wood", Deut. 21, 23.

027 Moses also had to set up a serpent of brass, which had a form

1162 D. 12, 426-428. Am Sonntage Trinitatis. W. XI, I56S-IS73. 1163

of the fiery serpents, which yet bit no one, nor harmed, but rather saved the people. So Christ also has the form and appearance of a sinner, but to me he has become a salvation; for his death is my life, he enters into my sin, and takes away the Father's wrath from me. In me is the living fiery serpent, for I am a sinner: but in him is a dead serpent, who was counted a sinner, but had never committed sin.

Therefore, if a man believes that Christ's death has taken away sin, he becomes a new man. A carnal, natural man cannot believe that God has taken away all our sins for the sake of a new man.

Reason thinks, "If you have sinned, you must do enough for sin," and then falls to thinking of one work over another, thinking that it will take away sin by its works. But this is the gospel of Christ: If you have fallen into sin, you must have an Savior who is sufficient for you, and that is Jesus Christ. Now if a man believes this, he becomes one thing with Christ, and has all that Christ has.

29 Therefore the sum of this gospel is this: Our thing is nothing, and all that men's strength can do is vain; but faith in Christ does it all.

On the Sunday of Trinity.*)

Second Sermon.

This is also a beautiful gospel, and deals with the most noble and main piece of doctrine in Christianity, namely the article, how one becomes pious and righteous before God? And in it a beautiful spiritual play is held up to us, how in this matter the very best reason and the highest piety on earth starts with the right truth and spiritual nature. For this Nicodemus is greatly praised by the evangelist John, that he was great both in outward appearance before the world and also in beautiful life according to the law. For he was a ruler of the Jews, that is, a ruler of the government; also a Pharisee, that is, one of the most learned, for these were considered the wisest; also one of the most pious, for this sect was also considered the holiest. So that there is no fault or blame

*This following sermon has, instead of the previous one, the edition d. - It is the revision of a sermon from 1526, titled: "The Gospel on the First Sunday of the Trinity". Cf. Erl. A. 12, 427.

D. Red.

and you can't make him any bigger than that. According to the regiment he is the highest, according to the art the wisest, according to the life the holiest.

(2) Above all this there is a grace, that he hath air unto the Lord Christ: which was high above all three. The other rulers and Pharisees, the cleverest and holiest, persecuted Christ and gave him up to the devil, so that no one was allowed to rebel against him, or he had to be cast out of the council and banished; yet this one is so pious, loves Christ, and secretly goes to him to talk to him and show his love for him.

(3) For he must have been especially a paragon among the Pharisees, and a right pious man, as he naturally and according to the law could be, earnestly seeking the truth, and inquiring how and what was taught and preached; seeing also as a wise man that this Jesus must be a peculiar man, and moved by his miraculous works, to desire to hear him himself, and to speak with him of

1164 L . 12, 428-430. On the Sunday of Trinity. W. XI, 1873-1576. 1165

to speak his doctrine. For he had undoubtedly heard and experienced how St. John the Baptist had preached a new sermon and baptism before him and proclaimed the coming Messiah, but had sharply and severely attacked and punished the Pharisees, just as he is doing now. Therefore he is moved to go to him, and to hear what it is that he teaches, and what it is that he punishes; for he, as a reasonable man, cannot think that in such a life and holiness according to the law, and in fine works, there should be anything to punish or reprove.

(4) Therefore he goes to Christ with these thoughts: He will be glad that he comes to him, and will do him gentle and good that such a great and excellent man, one of the highest and best, thus humbles himself and does him such honor as a lowly person that he goes after him and seeks friendship with him, which Christ was not allowed to provide for anyone. So he goes there in good humor, hoping that he will be welcome, very beautiful and well received, not worrying at all that he will be punished or mastered by him; but because he proves himself to be a good friend to him, he should in turn keep him honest and friendly. How again would it happen that a serious preacher would be moved and deceived by such a one, that he would allow himself to be tickled by such a good opinion, to hypocrite and caress him again.

Therefore he begins with these words: "Master, we know that you are a teacher come from God" 2c. This is a great praise and testimony given to this preacher and his teaching, that it is from God, that is, the right truth and God's word; although he was not considered so by all the Pharisees and rulers, but rather for a spirit of the mob and a seducer, who, without and against the proper authority, appeared to hang the people on himself 2c. But because he nevertheless brings a different doctrine than they have hitherto learned from the law, and attacks the Pharisees so severely, he is still upset because of this, that he desires to know what he teaches that is better or different. As if to say, "That your doctrine is not to be blamed nor punished, but must be right and godly, that is what you see.

and we know it well, and everyone who wants to bear witness to the truth must confess it; for the signs and wonders you perform prove it, which no one has ever done or can do. But what is it that you bring another doctrine and punish us? Are our teachings and deeds to be nothing? Or what do you have to punish us for? For we have the law of Moses, which is given by God; there is no doubt about it. Why then do you punish us, who practice with all diligence to keep and do such things, as if God had no pleasure in them and could not go to heaven with them, accepting instead tax collectors and other public sinners? What else should or can one teach or do that is more pleasing to God?

6 So you see that this Nicodemus' opinion and question, which he seeks from Christ, is nothing else than how to live rightly before God, or, as the apostles speak, to become righteous and to attain eternal life. To this, Christ gives him a short, meager answer, does not allow himself to be found at all in the way Nicodemus had been looking for him, first pushes him even harder before the head and strikes him back as with a thunderclap with these words, as he speaks:

Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God.

(7) This is a harsh text and an unkind answer to such a friendly greeting, for herewith he even knocks down everything that Nicodemus brings before him; indeed, what he does and lives destroys and condemns. You regard me, he will say, as one who may not punish your, the Pharisees, beautiful discipline and worship, and who can teach nothing better, that is, that I am no more than a teacher and master of human works; as you no longer think anything of your Messiah, nor do you wait, but of one who will praise, extol, protect and preserve your law and rule, and for the sake of it will set you in great honor and dominion. But I will tell you another thing, because you consider me to be a master who came from God, that you did not know before.

11668 . 12, 430-432. On the Sunday of Trinity. W. LI, 1576-1578. 1167

nor do you know: Dear Nicodeme, do not think that with your life and deeds, however beautiful and delicious they are, even according to the law, you will please God and be saved. For although it is true that God gave the law and requires it of you, you are not yet righteous before God. For it is two different things to have the law and to fulfill the law. It is far from being fulfilled when you outwardly do the works. It must be kept completely, body and soul and from the bottom of the heart, without all disobedience and sin. This you Pharisees and saints of works do not do, who only with outward holiness presume to pay God, and on the same go safely and presumptuously in false confidence, without fear of God, yes, with contempt of His wrath over sin; item, despise and condemn other people who do not esteem your holiness great and follow it.

(8) Therefore it is said lately, saith he, It is not and doeth not in the sight of God with your life and the life of all the Pharisees, yea, with the life and works of all men, which ye think to be holiness; there must be another thing, that a man may be born again, that is, even become another man, or else he cannot enter into the kingdom of God. Then you hear what my teaching is, which you ask about; which does not teach against God's law, to dissolve it, but only makes you guilty of not keeping it, yes, not understanding it, who nevertheless pretend to be its master and think to fulfill it. Therefore, you think that I should also preach about the law as you do: if there is not enough of Moses, whom you presume to have kept, then let me show and bring a new and better doctrine of the law of good works; just as you add many other works of your own to God's law, as if you had already kept it.

(9) But I do not speak of new articles, laws, or works, for these are already many more than the law requires you to do and keep: but this is what I teach: you must become different people. My teaching is not about doing and not doing, but about becoming: that it means not having done a new work, but having become new before; not having lived differently, but having been born differently. It

do not put the doing before or next to the becoming, the fruits before or at the same time as the root; but the tree must first be new, and the root good and righteous, if the fruits and works are to become good otherwise; not the hand, foot, or the same work must be changed, but the person, that is, the whole man. Where this does not happen, no work is valid, and man cannot see God's kingdom, that is, he must remain damned under sin and eternal death.

(10) This is an unheard and strange sermon to this pious Nicodemus, and a harsh and sour answer to his good opinion, when he comes to the Lord, thinking that he is on the right path, and not thinking that he can or should condemn his good life and diligence in keeping the law, but that he should praise it as an example to others, or admonish him to continue in this way, or suggest other works that he should do. This he is willing to hear and do; so he hears that Christ rejects him altogether, and condemns all his holiness and good life, and so goes contrary. He praises Christ as a man of honor; then Christ goes to him and says: "You are again a shameful man. He honors Christ and calls him a master, coming from God; so Christ again says that both his teaching and life are false and already excluded from God's kingdom. For what else is it said in these words, but so much: Thou doest many good works, and thinkest thou art pious and blameless, that it should please God; but I tell thee, all that thou hast ever lived and done, or can live and do, is lost and condemned before God, and not only thy work, but also the heart and all nature; that is, all that thou art and canst do, must all be cut down, the tree with root and fruit thrown down and burned, and a new tree made.

11. And so this first part of Christ's conversation with Nicodemo is nothing else than a real sharp sermon of repentance, where Christ, as a faithful preacher, takes pity on him because he is so unintelligent and still so far from God's kingdom; and so he is arid the heavens.

11682 . 12, 432-434. On the Sunday of Trinity. W. XI, 1S78-1S81. 1169

excludes and rejects him, yes, even condemns him and gives him to the devil, so that he, as he now lives and can live, can never come to God's kingdom, but must remain lost, in the devil's power, under the power of death and hell; so that he may thereby come to the knowledge of himself, to right understanding and life before God; for such a sermon of repentance is also especially necessary for such people as this Nicodemus, who go about in their sanctity, and by being blameless before the world, also want to be holy and righteous before God.

(12) Thus Christ always begins his preaching of the gospel with this part, and first reveals and teaches this, which no reason from the law has or knows: that all men, as they are and live by nature, are condemned and under sin; as St. Paul also proves and concludes in the epistle to the Romans soon in the beginning. And so, first of all, this statement and conclusion is made: that man, in his nature and according to all his ability, cannot fulfill God's law, even though he is obliged to keep it; and that it is not called keeping the law that he outwardly does the works according to human strength: therefore the law cannot help man to godliness before God, nor save him from sins and eternal wrath.

13. For if such a thing were in man, and could be brought about by the law in this nature, he should not say, as he says here in general of all men: "Unless a man be born again, he cannot see the kingdom of God." This is saying that in this old nature, man, however high he may be, gifted with reason, wisdom, and virtues, cannot come out of sin and death, nor please God, nor can he see or know how to enter God's kingdom. Therefore, in short, a different person, that is, the whole person must become different, who has a new mind, thoughts, senses and heart.

(14) Hereby thou seest mightily and as with a thunderclap overthrown all doctrine and glory of all men, whether they teach or not.

to become righteous by the powers and works of this whole human nature, or to put them next to faith and say that they must also do something for it. For here you hear clearly that man must be born or become different before he sees God's kingdom and does something that pleases God. Now no works can ever do anything to help a man to be born; indeed, if he is to do something, he must already have been born beforehand; but now a new birth is demanded here, so works and deeds can neither apply nor help the old birth, indeed, everything is already rejected and condemned.

(15) Neither can it be said that the following works of the new birth add anything to it, for the new birth must already exist before anything is done from it, that is, the person must first have become one who belongs to God's kingdom and to heaven before he begins to do works that please God. But this will be explained further from what follows, when he will also say how it happens that a person is born anew; for this is only the beginning, so that he may put down the Pharisee's arrogance and set the contradiction. When Nicodemus hears this, he is strengthened and does not know what to make of Christ's words, so that he also goes out and says:

How can a man be born when he is old? Can he also enter his mother's womb anew and be born?

(16) What strange inconsistent speech and doctrine is this? he would gladly say; who has ever heard that a man is born anew, or can be born otherwise than he is already born? What is it, then, to pretend and demand such an impossible thing? If you want to teach people, you have to say something that man can do. This is man's wisdom and reason's answer to the preaching of repentance and the new birth, by which the law is rightly glorified; and must answer thus, because it neither knows nor understands anything else. For this Nicodemus, of outward piety and discipline, which men have from their

1170 L . 12, 434-436. On the Sunday of Trinity. W. LI, 1581-1584. 1171

If he hears the law, he cannot hear nor suffer that all these things are thought to be nothing and are rejected, of which all the world thinks much; and there are also few who walk in the same beautiful virtuous life and walk. And all sensible, wise, high rulers in the world consider it a harmful doctrine that one wants to diminish such a beautiful life; and therefore blame the Gospel for wanting to forbid good works 2c.

17. But their own blindness and lack of understanding in these divine matters is also attested herewith; as Nicodemus confesses from his own mouth, who wants to be a teacher and master of others, and seals his cleverness with even greater foolishness, that he therefore pretends to be born in the flesh of father and mother, thinking that he has hit the mark with this and has violently misrepresented Christ; As is the bad habit of human wisdom, if one does not understand God's word and yet always wants to judge and master it; just as if Christ, whom he must profess to be a master, had not come from God, were not so wise, nor knew so much himself, that a man cannot be born again of father and mother, and that such birth would not help them, as Christ himself tells him.

Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.

(18) Thou shalt not master me, he will say, nor teach me how to speak; I know well what I have said, and still say it, that man must be born otherwise, or cannot come into the kingdom of God, that thou mayest know that he cannot come by his own ability. But I do not speak of such a bodily birth as man comes from father and mother, as you dream, because you do not understand any other birth; but of another new birth out of water and the Spirit. For you have heard that I have rejected the same birth from father and mother in which you and all men, whether Jews or others, are born. And if this mind of the

If man should be born again, then it would be nothing else nor better than before, if he would be born an hundred times anew from the womb. He himself gives cause for this by saying:

What is born of the flesh is flesh, and what is born of the spirit is spirit.

(19) These are two clear sayings to put down the Pharisee's thought and dream of bodily birth, and to transfigure the speech he had begun, saying that unless a man is born otherwise, he cannot enter God's kingdom. What is born of flesh, that is, all that a man is and can be according to human nature as it is now from Adam. For "flesh" is the name given in Scripture to the whole man, as he is born of father and mother, and can act, think, speak and do, be born when, how often, of whom he wills, and be called Jew or Gentile; or, as John 1:13, of the blood, that is, born naturally of the holy fathers, or come to be so by the will of man, and so accepted that they may be God's people and children. All this is nothing else than flesh, that is, without spirit. But to be without spirit means nothing else than, as he says here, not to be able to enter God's kingdom, that is, to be condemned to eternal death in sins, under God's wrath.

(20) This is a short, dry, serious, and terrible judgment of all men as they are by nature, and it is concluded that by the doctrine and works of the Law, which man is able to do according to it, no one is freed from sin, nor is justified before God; for by this nature does not change, but remains as it was before: therefore man cannot yet enter God's kingdom, nor attain eternal life.

21 Again: "That which is born of the spirit," he says, "is spirit. Spirit means what God creates in us above nature and human ability, namely, spiritual knowledge, light, understanding, which He reveals to us, through which we recognize God and turn to Him, take hold of His grace and cling to Him 2c. If this is to begin and take place in man, then through the holy

1172 L . 12, 436-438. On the Sunday of Trinity. W. XI, 1584-1586. 1173

In this way, the heart will be renewed and set on fire by the Holy Spirit, so that it will learn to know God's will toward it and how it should obtain grace and eternal life.

(22) This cannot be done by the preaching and teaching of the law alone, which demands our work and obedience, but because it is not found in nature, but is only felt as a contradiction, it does no more than condemn us to eternal hell under God's wrath, where it is rightly recognized, and must therefore also be preached; as it is given by God that man should first learn this. But if he is not to remain in such condemnation, but may also be provided for and comforted by the grace of God, another word and sermon must be added, which is the sermon and ministry of the Holy Spirit, revealed and brought by Christ, the Son of God, of which he says here and will later explain further, as the same sermon reads 2c.

23. With this saying, the cause of the first part of this sermon is shown, why man, according to his nature in which he was born, cannot enter God's kingdom, and why another new birth is necessary, which takes place through the Holy Spirit; and thus Christ not only punishes human ignorance and error, but also begins to teach what the new birth is and how it takes place; Although he does not yet include all the elements that belong to it, but first shows only causas efficientes, cause and means, from where such a new birth comes and by what means it occurs; for after that he will also say how and by whom it is acquired and how it is received. Therefore we must look at these words a little better, what is meant by being born of water and the Spirit.

(24) And first of all, see how he leads this Nicodemus, pointing out the outward ministry of his church, which is preaching and baptism, because he says, "Man must be born again of water and the Spirit. For he is speaking of the ministry that John the Baptist began as the forerunner and servant of Christ, as the Pharisees and Nicodemus well knew and had seen. And wants to point him to the same and thus John's preaching and baptism.

so that such an office should go and be regarded as ordained by God to be born again, and that no one should go to heaven who does not accept or despise it. As if he wanted to say: Just the ministry and baptism, which John led, and you Pharisees did not want to accept, nor to be punished by him; but you were offended by it, as by a new heard sermon, against your holiness of the law: the same you must all accept, if you want to see God's kingdom otherwise. And nothing will help you here, nor will your Mosaic and your law washing, cleansing, sacrifice, worship and holiness profit you; but by this ministry alone, preached by me and baptized into me, as John did, and by no other shall you enter God's kingdom and be saved.

25. And such a ministry he hereby praises, that it is the ministry and work of the Holy Spirit, by which man is born anew, and is not a bad water baptism, but also the Holy Spirit in it; and whoever is baptized in this way is baptized not of water alone, but by the Holy Spirit: Which all other water-baptisms or baptisms, as the Jewish bathing and washing, with all their ceremonies, were, could not be said to have the Spirit in them; otherwise there would have been no need of a new baptism, and it could not be said that, notwithstanding the law and service of Moses, there must be another, whereby man is born again of the Spirit; of course, because with them all the Spirit is not yet given, nor does it work.

26 Thus he shows that there is no other work or means by which man is born again and enters God's kingdom, except this, which is the ministry of preaching and baptism, and the Holy Spirit bound to it, who works in the heart of man through such ministry. For he does not speak of such a spirit, which is hidden and cannot be known, as it is personally in its divine essence only and without means for itself; but which reveals itself in the outward ministry, where it is heard and seen, namely in the preaching ministry of the gospel and the sacraments. For God also does not want to go and act with the Spirit in a hidden and secret manner, or with a

1174 L . 12, 438-441. On the Sunday of Trinity. W. LI, 1586-1589. 1175

But hath ordained it so, that the Holy Ghost should be manifest in the Word and Sacrament before men's ears and eyes, and work by such an outward ministry, that it may be known whatsoever is done, that it is truly by the Holy Ghost.

Therefore, in these words, "Unless one is born again of water and the Spirit," is said as much as when he said, "Man must be born again through this preaching of the gospel and ministry of baptism, in which the Holy Spirit works. For by the word he enlightens the heart, and shows God's wrath against sin, and again God's grace, promised for the sake of His Son Christ; by which the hearts are kindled, begin to believe, and now turn to God, comforting His grace, calling upon Him 2c.; and to awaken and strengthen their faith also baptism gives as a sure sign besides the word, that He washes away and blots out our sin, and promises us such promised grace always to hold fast and give the Holy Spirit 2c. Of which it is further said at another time.

28 Therefore notice from this text how he gives such praise and power to baptism, which he calls water, in clear words, that the Spirit is present and man is born anew through it. For all false doctrine and error against this doctrine of faith and baptism are hereby put to rest. First, the papists and their like, who seek righteousness and salvation by their own works. For here you hear that nothing can and does come of man's own merit or holiness, brought about by the old birth of blood and flesh, or by his own choice and conceit; but it must be another birth, through holy baptism, since man can do nothing himself, but by divine will and grace is given the Holy Spirit through the outwardly preached word and water, which are father and mother to this new birth, through which man becomes new, pure and holy before God, an heir of the kingdom of heaven.

29. on the other hand, is also overturned here

of the Anabaptists and similar pretenders, who teach to seek the Spirit apart from or without word and sign by special revelation and effect from heaven, without means 2c., even despising the dear baptism, as if there were nothing more than water in vain. Hence they are wont to blaspheme: What can a handful of water help the soul? Christ clearly says that with such water is the Spirit, and says that one must be born again of water, which he says of the true natural water, with which John the Baptist baptized and commanded his disciples to baptize. Therefore St. Paul Eph. 5, 36. also calls baptism a water bath, by which the church of Christ is purified; item Tit. 3, 5. a bath of rebirth and renewal of the Holy Spirit.

(30) Yes, Christ here orders the words in this way, putting first and foremost the water, then the Spirit, to show that one should not seek the Spirit without and apart from the outward sign, but know that in, through, and with the outward sign and ministry the Spirit wants to work; so that both remain with each other, and from the water through the Holy Spirit, or from the Spirit with and with the water, man is born anew. Otherwise it is true that if the water were alone, without the Spirit, it would be and do nothing more than other water or bath, and certainly no new birth would result from it. That is why it is called born of the spirit, not only of the water, but also beside and with the water. That for this birth the spirit is the man, the water the woman and mother.

(31) From this you see here further that baptism is not such an unnecessary thing, as the Anabaptist detractor blasphemes, that one may well do without it and leave it pending or save it until one grows old (2c); or that baptism is of no use to young children, because they, as they drool, cannot understand it. For here is a dry saying, which generally concerns all and is divine order, that all who want to enter God's kingdom must be born again of water and the Spirit. Therefore it is not valid to despise this or to prolong it.

11762 . 12, 441-^43. On the Sunday of Trinity. W. xi, 1539-1592. 1177

because that would mean deliberately despising God's order and slackening it. Of course, no Holy Spirit will be able to be there.

32 Christ certainly does not want to exclude the young children from this, but has also included them in this sentence, if they are to enter God's kingdom, so that baptism may be administered to them, for he also wants them to be born anew and to work in them; as he elsewhere calls them to be brought to him, and says that those who are brought to him shall have the kingdom of heaven. If then they are to come to Christ, they must not be deprived of the means and signs by which Christ also works in them.

(33) These things I say concerning the common order and rule to be observed where and when baptism may be administered; for where there is such a need or case that one cannot come to it, it must be enough, as in like cases of need, that one may desire baptism, and at the word offer and sacrifice the man to Christ, of which there is nothing more to be said now. This is what has been said about the rebirth of water baptism and the Spirit. Christ speaks further:

Do not be surprised that I told you that you must be born again. The wind blows where it wills, and you hear the sound of it, but you do not know where it comes from or where it goes. So is every one that is born of the Spirit.

34. To this Nicodemo, as a wise, sensible, pious Pharisee, it is a strange, strange speech that he hears his and all men's works and holiness so completely rejected that it all helps nothing before God, and he should let everything go in vain, however much and great it may be called done and lived, and even become a different man; if he knows and understands nothing else or better to do: And he alone shall keep himself wholly, since nothing is done nor seen, but the outward sign, when a man is immersed in water, and hears the word; and believe that thereby such a change takes place in man, that he is born again, and becomes pure, holy, and righteous in the sight of God, which otherwise no human work or ability can accomplish.

will be. Oh, how can that be, he thinks, what should such a small thing accomplish, that one baptizes or bathes a man with water? Should this not be much higher and more valid, when one sees a man with great earnestness and diligence practicing according to the law in good works and holy worship, and therefore shining and shining in beautiful honorable life and great virtue? What higher and better can be called and praised before all the world?

To such thoughts and miracles of the Pharisee Christ answers, and gives him a likeness to transfigure that which he said about the new birth out of water and the Spirit, how one should regard such things not according to reason, which looks at the great appearance of good works and life and is amazed at it, and thinks that it must also count as highly and much before God as it regards it. Dear Nicodeme, he says, I will tell you how it is: It is not such a thing as you understand and think about these things, which thus goes and stands before the eyes, senses and reason, so that it could be grasped and grasped; but is such a thing and work, which is directed through man's reason and thoughts by the Holy Spirit in man.

36. And herewith it comes to pass in the heart of man inwardly, as it goes outwardly with the wind, which blows and blows where and when it wills, and goes through everything that grows, weaves and lives; that is no more than a little air, which lies still for a time, but suddenly stirs, begins to blow and whistle, so that you do not know where it comes from; now it blows here, now there; suddenly makes various changes in the weather, and yet you cannot see it or grasp what it is, but only hear that it is blowing, and let yourself feel that it is there, stirring and weaving, as you see it on the water or in the field in the grain; but you cannot tell when it blows at you, when, where or how far it will start from you or stay behind you, nor set it time, space and measure, when and how it will come or go away. And in short, it is not in man's hand and power to grasp the wind or to govern how it blows.

1178 L . 12, 443-445. On the Sunday of Trinity. W. XI, 1592-1594. 1179

but goes free from himself, and does his work as, when, and where he wills, unhindered and unstopped, so that no man can do anything about it, nor can he inquire how it is done or where it comes from; but, as Psalm 135:7 says, "God brings it, and makes it come out of its box and secret places, where it is not known nor seen before."

37 "So," he says, "is every one that is born of the Spirit. You do not have to look and gape at the great works of apparent holiness that fill the eyes, and thus with your mind judge and grasp these spiritual things according to the law and outward nature, how great works he does, how he lives and gives, who is to be called born again and an heir in the kingdom of heaven. It cannot be grasped and grasped here, or painted and modeled, so that one can say, "Behold, you see the man who is a devout Jew and Pharisee to boot, who keeps the law with great earnestness and zeal, therefore he is a living saint and a child of God. 2c.But this new birth, which makes God's children, or righteousness in the sight of God, is another thing that takes place in the heart of man, not by man's own doing and purpose, for that is all flesh and cannot see God's kingdom; but by the word of the gospel, which shows and reveals to the heart both God's wrath against man for repentance and His grace through the mediator, Christ, for comfort and peace of conscience in the sight of God.

38. In such a high and great work nothing special or glorious is seen by heart, for there is nothing more to it than the word and water, which is heard and felt: and yet there is the power and work of the Holy Spirit, who kindles and awakens the heart to right fear of God, to right confidence and comfort of grace, item, to right calling; and thus renews the heart, so that such a person, who grasps the word with the heart, overcomes God's wrath, sin, death, flesh and world, turns heartily toward God, gets desire and love for all good.
39. These are true living works of the Holy Spirit, much greater and more glorious than the other works of holiness, which have a great appearance and puff themselves up before men's eyes, and yet are nothing but dead things, since the heart is not changed by them, no real consolation nor improvement follows; but remain in the old carnal mind and nature, without repentance, in unbelief and doubt, in secret contempt, disobedience, hatred and enmity against God; as is subsequently proven in the right struggle and terror of the conscience, since nothing but vain fleeing and despair, and finally impatience and blasphemy against God follows.

40 These are the right fruits of the great beautiful Pharisaic holiness, which is without knowledge of Christ and faith, and yet wants to be pious and holy according to the law: that the great, gross knots, which St. Paul calls Rom. 7, 13. are caused by the law, and sin becomes exceedingly sinful, that is, great and more serious, so that man must perish under it and sink into eternal death; even though this same sin and secret deceitfulness of the heart was covered for a time with an outward appearance of great holy works and obedience to the law, and thus man safely walks in carnal conceit and lives, as St. Paul says, Romans 7:13. Paul says Rom. 7, 9, without law, that is, without right knowledge and feeling of sin, and therefore is also without spirit.

41. But again, where the Holy Spirit is, he also works another heart and courage in man: that he now no longer flees from God; but although he knows and confesses that he has sin and deserves God's wrath, yet he takes comfort in the grace in Christ, promised and proclaimed by God's word to those who repent and believe; and thus gets a childlike heart toward God, as toward his dear Father, and can joyfully come before him and call upon him in the faith of the Mediator of Christ 2c.

(42) Such new heart and life, I say, the Holy Spirit works in man by nothing else outward or visible, but by the Word and baptism; which has no special appearance at all, and is inward.

1180 L . 12, 445-447. On the Sunday of Trinity. W. XI, 15S4-15S7. 1181

before it can be seen that anything has changed in it, and yet it is true and is called, says Christ, born of the Spirit; which reason and human wisdom neither understands nor grasps, that through such a small thing as it holds, such a great work should take place, and even if it hears it, it does not believe it; just as Nicodemus is even more perplexed and amazed at these words, and is therefore punished by Christ, because he wants to grasp it with his reason and not believe it.

In this likeness, then, we have a beautiful, lovely picture, clear and actual, of how this new birth will take place. First, the outward ministry of the Word, and the power that the Holy Spirit works through it. For as in the wind there are two parts together: the blowing, which is the wind itself; and the sounding, which is heard from without, though the blowing is not seen or felt except by him whom it blows: so here also are the two parts together: the word, which is a bodily voice that is heard, and the Spirit, working with and by the word; which power no one sees nor feels, but whom the Spirit meets, and yet is certain where the outward word and baptism goes; and thus the Spirit in such outward ministry can be seen and grasped bodily, and gives a certain sign where to look for him and where he works, although the inward power is hidden from sight.

44 Therefore, as I have said, in these words "born of the Spirit" you must not understand the Holy Spirit as He is invisible and incomprehensible in majesty and divine essence above; but as He wants to be known and grasped in word and sign in the church here on earth; so that where one hears and sees such things, one may say, "You hear and see the Holy Spirit"; just as one says of the sound of the wind, "You hear and see the wind". And in short, what is done through the ministry of word and baptism is said to have been done by the Holy Spirit, as Christ calls it here, born of the Spirit, he who has the word and baptism, or, as he says elsewhere, he who believes and is baptized 2c., Marc. 16, 16.

45 On the other hand, also this likeness shows

fine, as the Christian being is not bound to external nature, place, person, clothes and other things, as the Jews' external holiness was, and a Christian is set in the freedom of the spirit from the law and all its bonds, so that he should not nor can be bound and imprisoned by laws, rules, works, whatever may be suggested to him that he should thereby become righteous before God (for we are not now talking about his external life, in which he may keep all laws, yet without harm and disadvantage of such spiritual freedom of the spirit and conscience); and thus remains a free man above all laws in the faith of the Word and of his baptism, because through Christ he has forgiveness of sins, God's grace, and the Holy Spirit, and governs himself according to these in his whole life; for he is now made righteous and alive by the Holy Spirit working in his heart, so that he may not seek other doctrine, works, or holiness, unless the Spirit guides and leads him through the Word.

46 For this reason, as Christ says here, Christianity is like the wind, which blows where it wills, and yet no one sees or knows from where it comes or where it stays, how far or wide it goes. So also the spirit in a Christian cannot be grasped by rules, doctrines, or judged by reason; but wants to remain badly unmastered and prepared by everyone, as St. Paul also says 1 Cor. 2:15; only that it lets itself be felt and heard and shown in the word and confession from the outside; which everyone should follow and let himself be governed by it, not looking at people's persons, how great, holy they may be, if they only lead the word and office of the spirit rightly.

(47) But this is and remains a marvelous thing, in which human wisdom must stumble and be vexed, even Christians themselves must wonder at it: that such a great, excellent, divine work should happen so poorly and badly through a poor weak voice of man, since the word comes to me: I baptize you in the name of the Father, and of the Son, and of the Holy Spirit; item: I speak to you for the forgiveness of sins, and I baptize you in the name of the Father, and of the Son, and of the Holy Spirit; item: I speak to you for the forgiveness of sins.

1182 ". 12, 447-449. On the Sunday of Trinity. W. LI, 1897-1599. 1183

Sins, by command of the Lord Christ 2c. There is nothing but the breath or breath of the word that strikes your ears: and yet by it so great a thing shall be accomplished, that you shall be clean from sins, delivered from eternal death, a newborn child of God, and alive.

It takes a lot of effort and work before a human being is born, since he must lie under his mother's heart for ten months, and afterwards both mother and child are in fear, distress, and danger of life and limb during the birth. After all, man is only born into this miserable, mortal life. But here it is done so easily and so soon that no easier work can be done, for the word is spoken to man and he is baptized with water, and yet such a great thing works, if only the heart grasps it with faith, that he is born in a moment to eternal life, torn out of eternal death and hell.

(49) But it is also perverse presumption on the part of reason to measure and judge these great things according to its own conceit, as it understands it, and according to what is great and glorious in its own eyes and senses; it does not want to respect or consider God's will and order, that these things are his word and command, and thus he himself preaches, baptizes and works through external things, so that divine power and fruit must also follow, even if it were through much lesser, external works and means. That is why Christ also severely attacks and punishes this Nicodemus, who also wants to judge this according to his wisdom.

Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Art thou a master in Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we know, and testify that we have seen; and ye receive not our testimony.

(50) Then you see how he does not understand at all what Christ told him about the new birth through baptism, which is shown by a similitude: that the true spiritual being cannot be seen with the eyes, nor can it be seen with the eyes.

He is so disturbed by this that he immediately resigns and must be angry with this Jesus, because he pretends to do such inconsistent things as he understands them. As if he wanted to say: "Shall this alone be valid, that you baptize man once with water, and against this nothing at all and in vain is given the whole law, which God so earnestly commanded us to keep and which is confirmed with great miracles? Or, how is it possible that your baptizing should be and accomplish such a great thing, and yet nothing should be seen or known of it?

But Christ gives him a sharp and serious answer before he finishes the sermon he has started, so that he may show him his lack of understanding and beat back his carnal conceit. Are you also a master in Israel, that is, the one who is supposed to teach and govern God's people, and you know nothing about it? Is it not a disgrace that you, who are set apart and want to be praised by other teachers, have so little understanding of these divine things yourselves? What are you better than the Gentiles, who are not God's people nor have God's word? because you understand nothing more than of human holiness and works, as among the Gentiles sensible wise men also teach; and yet you know nothing at all of the doctrine that is to be known everywhere in the church, of Christ, of God's kingdom and right spiritual things: although you have God's word so abundantly in Moses and the Scriptures, and should teach the people from the law, recognize God's wrath against their sin and seek grace again through faith in the promise of Christ. Thus, you have all perverted, know and have nothing of right repentance, and therefore walk securely and presumptuously on your holiness, strengthen yourselves and others in God's contempt and unbelief, dreaming nevertheless of a Messiah who shall crown you for the sake of your Jewish holiness and give you dominion over the world. This is what you do, who want to be the most distinguished, and so that further from God's kingdom comes and more severe God's punishment deserves neither the others, even public sinners,

1184 L . 12. 449-451. On the Sunday of Trinity. W. XI, 1600-1692. 1185

who are easier to teach and convert than their great saints.

52 That is, a good, sharp text read, yet kindly, as against him who nevertheless does not, like the others, stiff-neckedly despise Christ; for such admonition is necessary to him, that he may instruct him from his lack of understanding, that he may yet listen and be taught of these things, how he should enter God's kingdom and go to heaven; therefore he speaks further:

Verily, verily, I say unto thee, We speak that we know, and testify that we have seen 2c.

You, who want to be teachers, do not yet know or understand anything that everyone in the multitude called God's people should know, and you do not want to believe the teaching that we know through God's word and testimony, but judge poorly according to your own conceit. No, it will not do for you to master our certain doctrine and testimony with your blind, uncertain conceit, and dispute whether it is true or not. What should the pupil learn who first wants to dispute with his master whether he teaches correctly, and thus be a master himself before he begins to learn? If thou knowest it not, nor understandest it, thou shalt not judge and reason of it. If you have not seen it, then we, John and all my prophets, have seen it, and do not bring such uncertain things spun from reason, but the teaching revealed by God and testified to by the Holy Spirit. Therefore it is not for you to measure these things according to your own understanding, or to grasp, see and grope, as it happens before your eyes, that a man is born differently, as you see and grasp your work and outward worship. Reason must be applied here, and only the ears and hearts must be open and believe what God's word says to you, which we have certainly received from God and have been commanded to teach and testify.

54 So it must be, if you also want to experience it, that you believe and accept it, and in the meantime let go of your arrogance, which is

is subject to comprehend and measure such a thing, which reason cannot comprehend nor attain. What else would one need to teach God's word, which I have heard and received from the Father, as John and the prophets also received and testified from the divine revelation of the Holy Spirit; as also St. Peter says in 2 Ep. 1, 21, that no prophecy was ever brought forth by human will, but the holy men of God spoke, driven by the Holy Spirit. Therefore, he also demands that nothing else be taught in the church except that which is certain to be the word of God, not that which seems good and right to human reason and wisdom.

(55) Therefore Christ here justly punishes his Jewish teachers, who want to rule and teach the consciences before God without certain testimony of the Word of God, and rhyme these things with human understanding; nothing else can follow from this, but that one hangs and floats in uncertain pagan human arrogance, and never comes to the right knowledge and experience of the truth.

If I tell you about earthly things, you will not believe; how will you believe if I tell you about heavenly things?

(56) I have hitherto told you of such things as are done on earth, how a man must be born of water and of the Spirit, that is, how the Spirit works by the outward ministry of the word and of baptism, which ye can see and take hold of; and have comprehended my doctrine in the image and example of the things which ye understand, and must confess that I say right. If therefore ye will not believe these things, which are yet presented in earthly and outward things: much less can ye believe, if I shall further speak of that which is not earthly, but is above in the heavenly divine nature and counsel; which no man knoweth but God alone, and he that cometh down from heaven, even the Son of God; and whosoever would know and lay hold on these things, must hear and believe him alone that cometh down from heaven, who hath seen and bare witness of these things; as follows:

4186 L . 12, 451-453. On the Sunday of Trinity. W. Ll. 1602-1605. 1187

II.

And no man goeth up to heaven, but he that descended from heaven, even the Son of man, which is in heaven.

Here he begins to speak of the high heavenly things, which are the secret, eternal, unspeakable counsel and will, decreed by God from eternity. And thus completes the other part that belongs to this sermon, about the new birth, that is, how man is justified from sins, becomes God's child and heir of heavenly eternal life; namely, from where and why baptism has such power, and by whom it is acquired and earned, item, how such must be received. And now he begins to speak of himself as the promised Messiah, sent by God, the Son of God, and his ministry and work, which the Pharisees did not understand at all, and which sounded even more strange to their ears than what he had said before. For they could not even think that their Messiah had to be sent down from heaven, that he would redeem all the world, especially his own Jewish people, even though they had Mosaic law and worship, as condemned and lost under God's wrath, and bring them to grace; much less that he would have to die on the cross, be crucified and become a sacrifice for their sin and the sin of all the world, and have no earthly or worldly kingdom and rule: that was too annoying and offensive for them to hear. That is why they did not recognize the corruption and damnation of the whole human nature before God, and thought themselves without sin in their holiness, or ever to put it away with their works and to pay for it, that they did not need a Messiah for this, without only one who would redeem them from bodily imprisonment and foreign power and avenge them on their enemies.

(58) Therefore, Christ hereby says: Dear Nicodeme, only keep your thoughts pure from your and all men's righteousness and holiness according to the law, and only do not imagine that you will enter God's kingdom with them. It does not matter how wise, learned and holy people are; it is already with God.

concluded from the beginning that no man born of Adam can still go to heaven.

(59) Yes, there has never been a saint here who could have gone to heaven by himself, whoever he was, Adam, Noah, Abraham, Moses, Elijah, John 2c., none of them has and none of them can have the glory that he could have gone to heaven, that is, to reconcile God, to take away sin and death and to acquire eternal life for himself or others. But if anyone is to go to heaven, that is, into God's kingdom and eternal life, there must first be such a person who has come down from heaven and has in himself eternal righteousness and life, so that he can atone for God's wrath and take away sin and death; he must be the mediator, so that we may also go to heaven; indeed, he must therefore come down from heaven and for our sake also become our flesh and blood, that is, take upon himself and bear our misery and sin.

(60) Thus he draws to himself all that he said before about the new birth and God's kingdom, that it may be known that no one can come to it except through him and for his sake; otherwise it would not help, even if someone wanted to be clean from his old birth and become new through the Spirit; for no one could come to it unless he had brought it about and obtained it; so also in baptism the power and the Spirit would not be given unless it were through him and for his sake. Therefore this is the main part, on which everything stands, that this person may be recognized and grasped, so that we may also go to heaven through him; as he will soon conclude.

(61) But he portrays his person as being the promised Savior, coming from heaven, that is, the true Son of God from eternity; for if he comes from heaven, he must have been with God eternally. He did not descend or come from heaven as an angel descends and appears, and then disappears and departs; but rather, He took on human nature and, as John Cap. 1:14 says, walked the earth among us.

1188 L . 12, 483-455. On the Sunday of Trinity. W. XI, 1605-1607. 1189

2c. Therefore he also calls himself the Son of Man, that is, truly man, who, like us, has flesh and blood.

(62) This is actually the descent of the Son of God, that he threw himself down into our misery and distress, that is, he took upon himself God's eternal wrath, deserved by our sins, and became a sacrifice for it; as he himself says here that he must be lifted up. But because this man comes down from heaven, he must be without all sin for his person, innocent and in divine purity; so that he is not called, as we are, born of the flesh, but of the Holy Spirit, and his flesh is not a sinful, but a pure, holy flesh and blood; and that therefore he could make our sinful flesh and blood also pure and holy by his purity and holy, undefiled sacrifice.

63 But what is this that he says, "the Son of man which is in heaven"? How did he ascend from heaven and yet is in heaven? Did he not ascend in the clouds on the fortieth day after his resurrection? He descended into our flesh and blood and humbled Himself among all men to the point of death on the cross, forsaken and cursed by God; but in this He never departed from God, but always remained with God, and thus was always in heaven and is eternal; so that he always sees the Father presently, and rules and works with him in the same power and authority, without this being too deeply hidden and not to be seen in his descent, that is, when he manifested himself in the divine form, as St. Paul Phil. 2, 2. Paul Phil. 2, 7. and went in servant form through suffering and death until he was torn out of it, lifted up again and sat down at the right hand of God; since he is also Lord over death and hell and all creatures according to his human nature, which he showed through his visible ascension into heaven, when he was lifted up into the clouds before the eyes of the disciples; just as he will visibly return and show himself to all men.

64 Thus the Son of Man is called descended and ascended, and yet at the same time.

In heaven he remained in divine nature, power and eternal fellowship with the Father. For he does not speak here of the bodily transformation of the place, but of the spiritual journey of his humiliation and exaltation, that is, of his suffering and death and resurrection, and of the heavenly fellowship with the Father, which is not bound to bodily being, place or location, which he had from eternity, and also in human nature, as soon as he accepted the same, has always been and remained in such heavenly being.

And as Moses lifted up a serpent in the wilderness, so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have everlasting life.

Now he shows how and by what means we may also ascend to heaven, that is, what he has done for us, and how we have received his good deeds and become partakers of them. And hereby preaches the great work of our redemption, which God in His eternal counsel has decreed must be done out of God's unspeakable, causeless love for the human race, so that it would not be eternally lost, as we heard in the Gospel of Pentecost Monday, which follows soon after these words. For since there was otherwise no counsel nor help to propitiate His eternal wrath against sin and to redeem it from eternal death by any creature in heaven and earth, the only Son of God had to take our place, to become a sacrifice for our sin, so that God's wrath might be propitiated and removed. The work is now our salvation and comfort, and the power that works in baptism, so that we may be born again and go to heaven.

(66) Now this is the opinion: That he goes up and down and is up there, that is his, does not help us yet, he has power and no one can do it to him. But when he thus saith, I have all things for myself, and am in heaven above: but I will not so go up alone, but I will draw men up with me, which otherwise could not go up: so shall it be, that they shall cleave unto me. I will let myself be crossed.

1190 L . 12, 4S5-4Z7. On the Sunday of Trinity. W. XI, 1607-1610. 1191

Those who then believe in me that I died for them, even if they do not go to heaven by their own strength, I will still take them with me. So he carries us and hangs us on his neck wherever he goes. Therefore it is not our power, but the power of others, that we are saved; so that all our works may be rejected.

67 Here he now introduces a fine, lovely figure, which depicts Christ to us in the most exquisite way, from the 4th book of Moses Cap. 21, 6-9. 21, 6-9. When the Jews were wandering in the wilderness, since the way was so long and they had neither bread nor water, they grumbled against Moses and became very impatient; then God sent fiery serpents among them, which bit them: as in your land there are very great deserts toward the suns, in which one finds neither food nor drink; therefore there are also many excellent evil worms in it. But this was a peculiarly wicked kind of serpent, which, when it bit a man, kindled such great heat and so great unquenchable thirst in him, that he died of it; wherefore they are called fiery serpents, as in Greek they are called dipsades; though it is also said that some are so hot in the land, when they blow, or give breath, that it goeth forth as a burning fire.

68There was a miserable crying and shouting about the inhuman plague among the people to Moses, who knew no counsel until God had mercy on them, and said to Moses, "Make thee a brazen serpent like unto it, and set it up for a sign; whosoever is bitten, and beholdeth it, he shall recover. So Moses made a bronze serpent," says the text, "and set it up for a sign; and if a serpent bit any man, he looked on the bronze serpent, and lived."

69 Now behold how Christ is portrayed in history. First, the main thing is that the Jews, bitten by snakes, could find no help or counsel against them, but they were helped by the use of the bronze serpent, which was a small thing. This serpent had the appearance of a real serpent, but it was dead and without venom, and it was also healing.

Not that the ore could help them; but that it did, that God's order and this word stands by it, "He that is bitten, and looketh upon it, let him recover." This word stuck to the serpent and in virtue of it the serpent helped.

So Christ interprets it to himself: "As Moses lifted up the serpent, so must the Son of Man be lifted up" 2c. This is the correct interpretation of the image or figure. We are also bitten and stung by the murderous poison of the devil, which is sin, as St. Paul says: "Sin is a hot poisonous bite and sting; where it enters the conscience there is never rest: it chases and drives death, death chases man, so that there is nothing but a real hell. There is neither help nor counsel; do as many works as you will, and you are damned, until this miracle and grace comes, when another serpent is lifted up, which is neither poisonous nor harmful, and has only the form of serpents.

(71) But why does he not take any other sign than the serpent from which they were bitten? He could have used something else. This is what St. Paul says in Romans 8:3: De peccato damnavit peccatum: He condemned sin with sin, death with death, law with law. How so. He became a sinner on the cross, with the title, in the midst of the jacks, as an arch-villain, suffering the judgment and punishment that a sinner should suffer. He was innocent, never having committed any sin; nor did the name and guilt or punishment truly fall upon him; and so by taking upon himself the sin that was not his, and allowing himself to be judged and condemned as an evildoer, he put away sin.

(72) Though he be innocent, yet is he like unto a sinner, and is in him a wholesome sin, that he might save us, who are truly sinners, from deadly poison: and therefore he hath condemned sin upon the cross, because it wronged him, in that it condemned him, and put him to death. Therefore he now wins justice over all sin in the world, condemning it rightly and justly, because it wanted to condemn him; so that

1192 L . 12, 457-460. On the Sunday of Trinity. W. XI, 1610-1613. 1193

He now pronounces this judgment and right on sin to all who believe: "Sin shall not hurt you, for it is guilty of me and is not worthy of your feet. Therefore it shall not be sin, or ever a damnable sin.

(73) This then is Christ's saying, "That whosoever believeth in him should not perish, but have everlasting life. This is just as much as it is said of the serpent, "He that looketh on him shall recover." For to look upon Christ on the cross is to believe in him; from this sin is blotted out, so that it can do us no harm, or if it does harm, it shall do no harm. So it is up to these alone: Reputation and no work. But as this reputation was bodily, so this is spiritually in the heart, if we believe that Christ with his innocence has destroyed sin.

Now this does not help us even if he died a thousand times on the cross, just as little as it would have helped them if they had set up a thousand snakes of their own, if there had not been the word that is written here: "Everyone who believes in him shall not perish" 2c.Which assigns or applies these things to us, and makes us certain that we shall also go to heaven, that is, have God's grace, conquest of sin, death and the power of hell, and eternal life, for the sake of this exalted and crucified Christ, if we believe these things and are thus carried up hanging on Him.

Behold, this is the figure in which both the misery and misery of all human nature, and the ministry and salvation of the Lord Christ, and the way in which these are attained, are most exquisitely portrayed and illustrated. How all men would have been mortally wounded by the fiery hellish poison of the devil, and no medicine or help could have been brought about, if God's Son had not been given and appeared to dissolve such works of the devil, as 1 Ep John 3:8. not by the great visible power, strength and might of His divine glory, but by the supreme weakness and powerlessness, that is, by His suffering and death, hanging on the cross as an accursed evil worm and yet of these dead serpents.

The form is a healing death and a living remedy for all who are poisoned and corrupted by sins to the point of eternal death, so that they may be eternally healed and saved.

It is wonderful to say and believe that such salvation and help happens without any human intervention. Just like those poor people who had to lie under the fiery snakes: Who, though they tried all the remedies they might have found, it did not help them at all, but only made them worse the longer and more they struggled and fought with the snakes to fight them off; And in the end, when they had lost all help and had no more consolation or hope, nothing else was presented to them, except that they should have had a similar, bronze serpent erected, before which they might have been more frightened and shy, and only looked at it with their eyes open; and so it had to happen that whoever followed this word of God recovered as soon as possible and remained unharmed.

Here also, whoever wants to have certain help and salvation against sin and eternal death, must also hear and follow this wonderful counsel of God, and only leave all other comfort, ways and works, and only set his heart on this Christ, who allowed Himself to be lifted up for us, and who bore our sin and death in His body; for it has been decided that no other name under heaven shall help us to be saved, except this crucified Christ, Acts 4:12. 4, 12.

So then he has conducted the whole sermon on the new birth or righteousness of man in the sight of God through all the things that are necessary to teach it: from where and by what means it comes and how it is received, that is, from the Word, baptism, and Spirit who works through it; from the merit and sacrifice of Christ, for which God's grace and eternal life are given to us; and from faith, through which we acquire it. Therefore bring this whole sermon together, so that the end may agree with the beginning. If you ask: How does the new birth take place, so that the Spirit through the water and the Word can make a person a child of God?

1194 2-12, 4so. is, 1-4. on the first Sunday after Trinity. W. n, 1613-1616. 1195

does? So, as Christ says here, if you take comfort from the terror of your sin and firmly believe that Christ, the Son of God, came down from heaven for your sake and was lifted up for you on the cross, so that you would not perish, you will be saved.

but have eternal life. This faith is the box and shrine that holds such treasure, forgiveness of sin and inheritance of eternal life, and by it man is saved; as Christ says, "Your faith has saved you."

On the first Sunday after Trinity.*)

Luc. 16, 19-31.

Now there was a rich man who was clothed in purple and fine linen, and lived all his days gloriously and joyfully. But there was a poor man named Lazarus, who lay at his door full of sores, desiring to be satisfied with the crumbs that fell from the rich man's table; but the dogs came and licked his sores. And it came to pass that the poor man died, and was carried by the angels into Abraham's bosom. The rich man also died and was buried. And when he was in hell and torment, he lifted up his eyes, and beholding Abraham afar off, and Lazarum in his bosom, cried out, saying, Father Abraham, have mercy on me, and send Lazarum, that he may dip the uttermost part of his finger in water, and cool my tongue: for I am in torment in this flame. And Abraham said, Remember, son, that thou hast received thy good things in thy life, and Lazarus, on the contrary, hath received evil things: but now he is comforted, and thou art tormented. And over all this there is a great gulf fixed between us and you, that they which would go down from hence unto you cannot, neither can they go over from thence unto us. Then said he, I pray thee, O father, that thou wouldest send him to my father's house: for I have yet five brethren, that he may testify unto them, lest they also come into this place of torment. And Abraham said unto him, They have Moses and the prophets: let them hear the same. And he said, Nay, father Abraham; but if one of the dead should go unto them, they would repent. And he said unto him, If they hear not Moses and the prophets, neither will they believe, if any of the dead arise.

(1) We have hitherto in the gospels various examples of faith and love; as then all the gospels teach faith and love, that ye know, I hope, abundantly enough, how no man can please God, if he believe and love. Now in this gospel the Lord holds up to us both an example of faith and of unbelief, or the ungodly state, so that we may also shun the contradiction and opposite of faith and love, and cling all the more diligently to faith and love. For here we see a judgment of God on believers and unbelievers, which is terrifying and

*) This sermon is moved to the second Sunday after Trinity in editions a and c, that of the second Sunday to the first. It appeared in ten separate printings in 1523 and 1524. Cf. Erl. A. 13, 1 f.

D. Red.

is also comforting. Terrifying to the faithless, comforting to the faithful. But that we may understand these things the better, we must model these two, the rich man and the poor Lazarum: in the rich man we see the kind of unbelief; in Lazaro the kind of faith.

(2) We must not look upon the rich man according to his outward appearance: for he hath sheep's clothing, and his life glistereth, and seemeth good, and covereth the wolf masterfully. For the gospel does not rebuke him for committing adultery, murder, robbery, sacrilege, or anything that the world or reason would censure. He was as honest in his life as that Pharisee who fasted twice a week and did not do as other people do, of which Lucas Cap. 18:12 also says. For where he did such

1196 L .I3. 4-L. On the first Sunday after Trinity. W. XI. 1617-1619. 1197

If the gospel had shown him to have worked gross knots, it would have shown him to have been so precisely searched for that it also shows his purple robe and food, which are external things and God does not judge there; therefore he must have led a fine holy walk externally and kept the whole law of Moses according to his own and everyone else's liking; but one must look into his heart and judge his spirit.

For the gospel has sharp eyes and sees deep into the heart, reproving even the works that reason cannot reprove, looking not at the sheep's clothing but at the right fruit of the tree, whether it is good or not, as the Lord teaches in Matthew 7:17.

4 So, if we look at this rich man according to the fruits of faith, we will find a heart and a tree of unbelief. For the gospel reproves him, that he hath daily fed himself deliciously, and clothed himself gloriously, which yet no reason reckoneth a great sin. In addition, the works saints think it is right, and they are worthy and deserving of it with their holy life, and do not see how they sin against it with unbelief. For this rich man is not punished because he used delicious food and splendid clothes, since many saints, kings and queens of old wore splendid clothes, such as Solomon, Esther, David, Daniel, and others, but because his heart was after them, sought them, hung on them and desired them, took all his joy, pleasure and delight in them, and even had his idol in them. This is shown in Christ by the word "daily", that he lived gloriously every day. From this it is evident that he sought and pursued such a life with diligence, and was not driven to it, or by chance, or for the sake of office, or to serve his neighbor in it; but only atoned for his pleasure with it, and lived and served himself. By this his heart's secret sin, unbelief, is seen, as by the evil fruit.

5 For where there is faith, he does not ask for splendid clothes and delicious food, nor for any good, honor, pleasure, power, or anything that is not God Himself;

Seek, seek, and cleave unto nothing, but unto God alone, the highest good; consider him like unto all things, both good and bad, both good and bad. For though they wear fine clothes and have great power and honor, they have no regard for any of these things, but are forced into them, or come by chance, or have to serve someone else. Thus Esther the queen says that she did not like to wear her royal crown, but she had to do it for the king's sake. David also would have preferred to be a common man, but he had to be king for the sake of God and the people. Thus all the faithful keep themselves, that they may be compelled to power, honor and glory, and always keep their heart from it, and act with an outward nature to serve their neighbor; as the 62nd Psalm v. 11. says: "Forsake not iniquity and wickedness, keep not yourselves to such as there is nothing; if riches fall to you, hang not your heart on them."

(6) But where unbelief is, a man falls on it, clings to it, seeks it, and has no rest until he obtains it; and when he overcomes it, he feeds and fattens himself in it like a sow in the mire, and immediately has his blessedness in it; asks nothing about how his heart stands with God, and what he should have and wait for in it; but the belly is his God; and if he cannot have it, he thinks it is not right. Behold, this rich man sees not such abominable, evil fruits of unbelief, and covers them up, and blinds himself with many good works of his Pharisaical life, and so hardens himself, until there is no help of doctrine, admonition, preaching, or promise. Behold, this is the secret sin which the gospel punishes and condemns.

7 From this follows the other sin, that he forgets to love his neighbor, for he leaves poor Lazarum at his door and does nothing to help him. Even if he had not wanted to help him personally, he would have ordered his servants to carry him into a stable and wait for him. This means that he has no understanding of God and has never felt anything of His goodness. For he who feels God's goodness also feels his neighbor's unkindness.

1198 L. 13, 6-8. on the first Sunday after Trinity. W. XI. 1619-1622. 1199

But he who does not feel God's goodness does not feel his neighbor's misfortune. Therefore, just as God does not please him, neither does his neighbor go to his heart.

For faith is such that it looks to God for all good and relies solely on God. From this faith, then, man recognizes God as good and gracious, so that from such knowledge his heart becomes soft and merciful, that he would gladly do to everyone as he feels God has done to him; therefore, he breaks out in love and serves his neighbor with all his heart, with body and life, with goods and honor, with soul and spirit, and puts everything into him as God has done to him. Therefore, he does not look for healthy, high, strong, rich, noble, holy people who have no need of him, but for sick, weak, poor, despised, sinful people whom he can be of use to, and exercise his soft heart on them, and do to them as God has done to him.

(9) But unbelief is of such a nature that it does not think good of God. From which unbelief his heart is blinded, so that he neither feels nor recognizes how good and merciful God is; but as Psalm 14:2 says, he does not respect God, nor does he inquire after Him. From such blindness it follows that his heart becomes so hard, hardened and merciless that he has no desire to serve anyone, but rather to harm and offend everyone. For as he feels no good in God, so he feels no desire to do good to his neighbor. Therefore it follows that he does not look for sick, poor, despised people, to whom he could and should be useful and do good; but opens his eyes and looks only for the high, the rich, the powerful, from whom he himself may have benefit, good, pleasure and honor.

10 Therefore we see from this example of the rich man that it is impossible to love where there is no faith, and impossible to believe where there is no love; for both want and must be with each other: that a believer loves everyone and serves everyone, but an unbeliever is an enemy to everyone in his heart and wants to be served by everyone; and yet such abominable, perverse sins all

covers with a little semblance of his hypocritical works, with the sheep's bellows; like the great bird ostrich, which is so foolish, when he covers the neck with a trip, he thinks that his whole body is covered. Yea, here thou seest that no blind and unmerciful thing is but unbelief; for here the dogs, which are yet the angriest beasts, are more merciful over this Lazarum than this rich man, and perceive the poor man's need, and lick his sores; whereas the hardened, deluded hypocrite is so hard, that he grudgeth him the crumbs of his table.

(11) All unbelieving people are like this rich hypocrite. Unbelief does not allow them to do or be otherwise than as this rich man does and shows them with his life. And especially the clergy, as we see before our eyes, are of this kind, who never do any good work, but only have good days, serve no one nor are of any use, but let everyone serve them: Rips, raps, only into my sack, let another have what he likes. And though some have not delicious food and raiment, yet there is no lack of will. After them then follow the rich, princes and lords, doing many good hypocritical works with foundations and church buildings, that they may cover the great mischief, the wolf of unbelief, that they may be hardened and hardened, and become of no use to any man. This is the rich man.

(12) Nor do we have to look at poor Lazarum outwardly with his grief, poverty and sorrow. For there are many people who also suffer misery and hardship and yet gain nothing from it; as King Herod had an evil affliction, as is written in the stories of the apostles Cap. 12, 23. But this did not make him any the better in the sight of God, for poverty and suffering do not make anyone pleasing in the sight of God, but he who is pleasing in the sight of God beforehand, whose poverty and suffering is delicious in the sight of God; as the 116th Psalm v. 15 says: "How precious is the death of his saints in the sight of the Lord."

So we must also look into the heart of Lazaro and seek the treasure that made his flocks so delicious. But this has certainly been his faith and love; because

1200 L. 13, 8-10. on the first Sunday after Trinity. W. XI, 1622-1625. 1201

Without faith nothing can please God, as the master of the epistle to the Hebrews says, Cap. 11, 6. Therefore, his heart must have been such that even in the midst of such poverty and misery he provided for all good things to God and relied on Him for comfort; in which goodness and grace he was so abundantly satisfied and had such pleasure in it that he would have gladly suffered even more misery if the will of his gracious God had so desired. Behold, this is a true living faith that has softened his heart through the knowledge of divine goodness, so that nothing would have been too difficult or too much for him to suffer and do. Faith makes such a skilful heart when it feels God's grace.

14 From this follows the other virtue, namely, love of neighbor, that he also was willing and ready to serve anyone; but being poor and miserable, he had nothing to serve with; therefore his good will is counted for the deed.

(15) But this lack of bodily service he repays abundantly with spiritual service. For now, after his death, he serves the whole world with his sores, hunger and misery. His bodily hunger feeds our spiritual hunger; his bodily nakedness clothes *) our spiritual nakedness; his bodily sores heal our spiritual sores: In that he teaches and comforts us with his example, how God is pleased with us when it is evil for us on earth, if we believe; and warns us how God is angry with us when it is well with us in unbelief; just as God was pleased with him in his misery and displeased with the rich man.

(16) Tell me, what king could do such a service to all the world with all his goods as this poor Lazarus did with his sores, hunger and poverty? O of the wonderful works and judgments of God! How masterfully does he disgrace the clever fool, reason and worldly wisdom. She walks along and rather sees the beautiful purple of the rich man than the wounds of the poor Lazari; she rather sees a

*) "dresses", so d; c has "speiset". D. Red.

She would rather see a healthy, beautiful person, like the rich man, than a horrible and naked one, like Lazarus; yes, she would close her nose to the stench of his wounds and turn her eyes away from his nakedness. However, God lets her go, the great fool, before such a noble treasure, and always judges his judgment for himself in silence, and in the meantime makes the poor man so precious and delicious that after that all kings are not worthy to serve him and to wipe his sores. For what king, do you think, would not now wholeheartedly give his health, purple and crown for the sores, poverty and misery of this Lazari, if it would become him? And what man is there who would now also give a damn for the purple and all the wealth of this rich man?

(17) Do you not think that if this rich man himself had not been so blind and had known that such a treasure, such a precious man in God's sight, was lying at his door, he would have run out, wiped and kissed his sores, laid him in his best beds: all his purple and riches should have served him? But at the time when God's judgment was passed, he did not see that he could do it. Then God thought, "Well, you shall not be worthy to serve him either. After that, since the judgment and work of God is over, the clever fool looks around; and since he now suffers in hell, he would gladly give house and yard to whom he did not want to give a morsel of bread before; and now desires that Lazarus cool his tongue with the outermost part of his finger, whom he did not want to touch before.

(18) Behold, God still fills the world with such judgments and works every day, and no one sees them; indeed, everyone despises them. There are poor and needy people before our eyes, whom God sets before us as the greatest treasure, but we close our eyes against them and do not see what God is doing there; after all, if God has set aside and we have missed the treasure, then we come and want to serve, it has been too long. So we begin and make sanctuary out of their garments and shoes and vessels, and make pilgrimages, and build churches on their graves, and have much to do.

1202 L. 13, 10-13. On the first Sunday after Trinity. W. n, 1625-1628. 1203

We create fools' work, mocking ourselves for having let the living saints be trampled underfoot and corrupted, and now honor their garments when it is neither necessary nor useful: that of course our Lord will pass judgment on us, as he says in Matthew Cap. 23:29-33: "Woe to you scribes and Pharisees, hypocrites, who build the tombs of the prophets and adorn the graves of the righteous, saying, 'If we had been in the days of our fathers, we would not have shared with them in the blood of the prophets. Ye bear witness of yourselves, that ye are the children of them which slew the prophets. Come on, fulfill the measure of your fathers. You serpents, you vipers, how will you escape the damnation of hell?

19 All believers are like this poor Lazarus and are all true Lazarians, for they are of the same faith, mind and will as this Lazarus. And whoever will not be a Lazarus, will certainly have his share with the rich silent one in the fiery hell. For we must all, like Lazarus, trust in God with the right faith, surrender to Him, act according to His will with us, and be ready to serve everyone. And even if we do not all suffer such hardships and poverty, there must still be the same will and opinion in us that were in Lazarus, to gladly accept such things where God would have it.

20. for such poverty of spirit may well stand in great goods; as Job, David, Abraham were poor and rich. For David says Psalm 39:13: "I am a stranger and a sojourner, as were all my fathers." How did this happen, since he was a king and had great land and cities? It was like this: even though he had these things, his heart was not in them, and he was nothing compared to what he had before God. He had also said of his health that it was as nothing to him in comparison to his health in the sight of God, and that he might well have suffered even outward heaviness and sickness. So also Abraham, although he did not have such poverty and sickness as Lazarus, he nevertheless had the same mind and will to accept the same that Lazarus had.

if God had inflicted them on him. For the saints should have the same mind and courage inwardly, but they cannot have the same work and suffering outwardly. Therefore Abraham also recognizes this Lazarum as his own and takes him into his bosom, which he would not do if he were not of the same mind and had pleasure in Lazari's poverty and sickness. Let this be said of the summa and opinion of the gospel, that we may see how in all places faith saves and unbelief condemns.

(21) Now the gospel raises several questions. The first: What is the bosom of Abraham? since it cannot be a bodily bosom. To answer this is to know that man's soul or spirit has no rest or place where it can abide but the word of God, until it comes to the bright contemplation of God on the last day. Therefore, we hold the bosom of Abraham to be nothing other than the word of God, when Christ was promised to Abraham in Genesis 22:18, namely: "Through your seed all nations shall be blessed. In these words Christ is promised to him, as by whom everyone shall be blessed, that is, saved from sin, death and hell, and by no one else, nor by any works. All who have believed in this saying have believed in Christ and have been true Christians, and have therefore been saved from sin, death and hell through faith in this word.

(22) Thus all the fathers before the birth of Christ entered the bosom of Abraham, that is, they remained with firm faith in this saying of God while they were dying, and they fell asleep in the same word, being held and preserved as in a bosom, and they still sleep in it until the last day; except for those who have already risen with Christ, as Matthew chap. 27, 52, where they have remained. Just as we too, when we die, must rise up and surrender with strong faith in the word of Christ, when he says John 11:26: "He who believes in me will never die," or the like; and so die, fall asleep, and be taken up and kept in Christ's bosom until the last day. For it is even

1204 L13, 13-15. on the first Sunday after Trinity. W. XI, 1628-1630. 1205

The same word that was spoken to Abraham and to us, both of which say of Christ that we must be saved through him. But this is called Abraham's bosom, because it was spoken to Abraham first, and began with him.

(23) So, again, hell in this place cannot be the real hell that will come on the last day. For the rich man's body is undoubtedly not buried in hell, but in the earth; but there must be a place where the soul can be and have no rest, which cannot be bodily. Therefore, we consider this hell to be the evil conscience, which is without faith and God's word, in which the soul is buried, seized until the last day, when man will be cast into the real bodily hell, body and soul. For just as Abraham's bosom is God's word, in which the faithful by faith rest, sleep and are preserved until the last day: so must hell ever be, since God's word is not, in which the unfaithful by unbelief are cast out until the last day. This can be nothing else than an empty, unbelieving, sinful, evil conscience.

024 The other question, How is the conversation between Abraham and the rich man? Answer: There can never be a bodily conversation, since both their bodies are buried in the earth; so little as there is a bodily tongue, which the rich man laments in the heat; nor a bodily finger or water, which he desires from Lazaro. Therefore all this must happen in the conscience in this way: when the conscience is opened in dying or dying distress, it becomes aware of its unbelief, and then first of all sees the bosom of Abraham and those who are in it, that is, the word of God, in which he should have believed, and did not; from which he then has the greatest pain and fear as in hell, and finds no help nor comfort.

(25) Then such thoughts are lifted up in the conscience, which would hold such a conversation if they could speak as this rich man holds with Abraham, and then seeks whether the word of God will help him, and all who have believed in it, so fearfully that it will also help the

The least of all consolations from the least of all, and yet it cannot be given to him. For Abraham answers him, that is, his conscience takes such understanding from the word of God that it cannot be; but has taken his part in his life, and he must now suffer, but be comforted the others whom he has despised.

26 Finally, he feels that he is being told: There is a great gulf between him and the faithful, so that they can never come together. These are the thoughts of despair, when the conscience feels that the word of God is eternally denied to him and that he can never be helped; this is what the thoughts of his conscience are struggling for, and he would like the living to know that this is how it is in mortal distress, and he would like someone to tell them. But nothing comes of it; for he feels an answer in his conscience, that it is enough in Moses and the prophets, in whom they should believe, as he also should have done. All this is between a damned conscience and God's word at the hour of death or death's throes; and no living man can know how it is, except he that learneth it; and he that learneth it would that they knew it, but it is in vain.

(27) The third question: When did this happen? and whether the rich man still suffers this every day without ceasing until the last day? This is a subtle question and not easy to answer for the inexperienced. For here one must put time out of mind and know that in that world there is neither time nor hours, but everything is an eternal moment; as St. Peter says 2 Ep 3:8: "One day in the sight of the Lord is as a thousand years, and a thousand years as one day", Ps 90:4. Therefore I consider that in this rich man it is shown how all unbelievers will fare when their eyes are opened in death or dying trouble; which can happen for a moment and then cease again until the last day, as God pleases; for no certain rule can be placed on this. Therefore I must not say that the rich man still suffers now as he suffered then; nor must I deny that he still suffers thus.

1206 L. 13, 15-17. on the first Sunday after Trinity. W. XI, 1630-1633. 1207

For both are at God's discretion, and it is enough for us that we are shown His example and the beginning of the suffering of all unbelievers.

(28) The fourth question, whether one should also pray for the dead? because there is no middle ground indicated in the gospel between the bosom of Abraham and hell, and those in Abraham's bosom have no need of it, and those in hell are of no use. We have no commandment from God to pray for the dead: therefore no one can sin in this who does not pray for them; for what God has not commanded or forbidden no one can sin in. But again, because God has not let us know what the state of souls is, and we must be uncertain what He will do with them, we do not want to and cannot prevent those who ask for them from sinning. For we are ever certain from the gospel that many who have died have been raised, whom we must confess that they have not received nor had their final judgment; so neither may we yet be certain of any other that he has his final judgment.

29 Since this is uncertain and you do not know whether the soul is condemned, it is not a sin for you to pray for it, but in such a way that you leave it uncertain and say: Dear God, if the soul is in a state that it can still be helped, I beg you to be merciful to it. And if you have done this once or twice, let it be well, and command it to God. For God has promised that He will hear what we ask. Therefore, when you have asked once or three times, believe that you have been answered, and never ask again, lest you tempt or mistrust God.

(30) But to offer perpetual masses, vigils, and prayers, and to declare them every year, as if God had not heard them before that year, is the devil and death; it mocks God with unbelief, and such prayer is a loud blasphemy against God. Therefore, beware of it and depart from it. God does not ask for annual endowments, but for a heartfelt, devout, believing prayer; the same will help the souls, shall help them a little. Vigils and masses may help the

The bellies of priests, monks and nuns; but the souls are not helped by it and God is only desecrated by it. *)

If you have a rumbling spirit or a poltergeist in your house, who pretends to help you with masses, you should certainly consider him a devil. No soul has ever appeared from the beginning of the world; neither does God want it to. For here you see in the Gospel that Abraham does not want to allow the rich man to teach the living; but points to God's word in the Scriptures, Deut. 31, and says: "They have Moses and the prophets; let them hear the same." With this Abraham looks at God's commandment in the fifth book of Moses and reminds us of it, since God says: "You shall not ask anything of the dead." Therefore, it is certainly a ghost of the devil that some spirits allow themselves to be conjured up, and ask for so and so many masses, such and such pilgrimage or other works, and then appear with clarity, pretending that they are redeemed. In this way the devil creates the error that people fall from faith to works and think that works can accomplish such great things. And thus is fulfilled what St. Paul proclaimed in 2 Thess. 2, 10. 11. that God sends strong error and seductions to unrighteousness over the unbelievers, because they have not received the love of the truth, so that they would be saved.

Therefore be wise and know that God does not want us to know how things are with the dead, so that faith may prevail through the word of God, who believes that after this life God will save the faithful and condemn the unfaithful. If a poltergeist appears to you, do not pay attention to it, and be sure that it is the devil, and push him with this saying of Abraham: "They have Moses and the prophets"; item, with the commandment of God in Moses: "You shall not ask anything of the dead"; then he will soon be overthrown. If he does not become angry, let him rumble until he is weary, and for the sake of God, in firm faith, suffer his will to be angry.

*In the above, Luther does not teach that intercession for the deceased can change anything about their condition. D. Red.

12082 . 13, 17-19. On the first Sunday after Trinity. W. XI, 1633-1635. 1209

And even if it were possible that it were a soul or a good spirit, you should not learn anything from it or ask anything of it, because God forbids it; for this is why He sent His Son Himself to teach us everything that we need to know; what He did not teach us, we should not want to know, but be content with the holy apostles' teaching, through which He preached to us. But I have written more about this in the postilla about the Gospel on Epiphany Day and in the booklet about the abuse of the Mass; you may read more about it there.

34 So that we may also give an example, we read in the Historia Tripartita of a bishop who came to Corinth on his way to the Council, and when he could not easily find lodging for himself and his servants, he saw a desolate house standing there, locked up, and asked if he could not be lodged there. He was told that it was so monstrous that no one could live in it, and that many times in the morning people were found dead in it. He did not say much, but went straight in and lay there all night, for he saw that it was the devil's ghost and had a firm belief that Christ was the devil's master; therefore he despised him and went in with him. Then the house was cleared by his praying and lodging, so that no rumbling or monster was heard in it from then on. Behold, thou seest that they are devils, the rumblers; and that there is not much to dispute with them, but with cheerful faith they are to be despised, as if they were nothing.

Item, so one ran of the bishop Gregorio in Cappadocia, that he went over the Welsche mountains, and lodged with a pagan sexton or churchman, who had an idol, who answered him what he asked, and fed on the same trade, that he told the people secret things. The bishop knew nothing of this and went his way in the morning. But the devil could not stand the holy man's prayer and presence and fled from the house, so that the churchman could no longer prophesy as before. When he called his idol and howled for his loss, the little devil appeared to him in his sleep and said: It was his fault that he had accommodated the bishop, before whom he could not have stayed. The priest hurried after the bishop and complained to him that he had driven away his god and his food and that he had thanked the inn in a bad way. The bishop took a piece of paper and wrote briefly: "Gregorius, greet Apollini beforehand. I allow you to do what you did before; be well. The churchman took the letter and put it with his idol; then the devil came again and did as before. At last the churchman thought, What a lowly god is this to me, who allows himself to be driven and led by this guest, who is a man; and he set out for the bishop, and was taught and baptized, and so he became an excellent bishop in Caesaria in Cappadocia after this bishop's death. See how simple faith is, and yet how joyful, sure and powerful it is. Do the same to your poltergeists.

1210 D-13, 19-21. On the other Sunday after Trinity. W. LI, 163S-1638. 1211

On the other Sunday after Trinity.*)

Luc. 14:16-24.

And he said unto him, There was a man that made a great supper, and invited many. And sent forth his servant at the hour of supper, to say unto them that were bidden: Come, for everything is ready. And they all began to excuse themselves one by one. The first said unto him, I have bought a field, and must go out and see it: I pray thee, excuse me. And the other said: I have bought five yoke of oxen, and I am going to see them; I pray thee, excuse me. And the third said: I have taken a wife; therefore I cannot come. And the servant came and told his master again. And the master of the house was wroth, and said unto his servant, Go out quickly into the streets and lanes of the city, and bring in the poor, and the crippled, and the lame, and the blind. And the servant said, Lord, that is done which thou hast commanded; but there is yet room. And the LORD said unto the servant, Go out into the highways and by the fences, and compel them to come in, that my house may be filled. But I tell you that none of the men who are invited will taste my supper.

(1) Here in this gospel, as in all the Scriptures, we are to take hold of the right simple mind, as you have often heard before, to the best of our ability, and base our heart and conscience on it. For he that will contend with the devil must not waver and shake, but must be sure of the things, and be armed with clear certain Scripture; otherwise, when the devil gets him by uncertain understanding upon his fork, he tosses him to and fro, as the wind tosses a dry leaf.

2 Therefore we must have a certain understanding here in this gospel, that we may stand. And is not to be understood of the holy sacrament or bread of the altar, as our papists have drawn it out with their hair on the holy day of Corpus Christi, with many other sayings of Scripture, which do not rhyme at all with a letter, or even a little; but this is the opinion and summa of this gospel, that the gospel is preached and proclaimed in all the world, but few people receive it. And for this reason it is called a supper, that the gospel should be the last word and doctrine that closes the world.

*This sermon can be found in a b c and in a single print from 1523. Cf. A. 13, 19.

D. Red.

Therefore this supper is nothing else but a rich and delicious meal, which God has prepared for us through Christ in the gospel, which presents us with great goods and rich treasures.

4 But this summons was made as the text says: "The Lord sent out his servant to summon people to this delicious supper, that is, the apostles were all sent out with one word into all the world, to summon and call to this supper with one voice and with one gospel or message. So if St. Peter had come and preached in the place where St. Paul also preached before, it would have been One Sermon, one preaching like the other, so that the hearers also might have said, Behold, he preacheth alike, as we have heard of him before; they agree alike, and are One Thing. To indicate unity, the evangelist says, "And sent forth his servant," and does not say, his servants, as of many servants. But this was the message that the servant was to deliver and advertise to the invited guests:

Come, for all is prepared.

5 For Christ had died, had strangled sin and death in his death, had risen from the dead, the Holy Spirit had been given, and in short, everything was

12128 . 13, 21-23. On the other Sunday after Trinity. W. xi, i638-i64i. 1213

The things that belonged to this supper were prepared for us. Everything was prepared so that it would cost us nothing, for the Father through Christ made it all worthwhile, so that we might enjoy, grow fat, and become rich without any merit or effort on our part.

6th Then he sends his servant out first to the Jews to invite them to this supper, who had the promise and promise of God; for the law and all the prophets were made to prepare the people for God; just as the angel Gabriel of John the Baptist said to his father Zacharias, "He will be filled with the Holy Spirit while still in his mother's womb. And he will turn many of the children of Israel to God their Lord. And shall go before his face in the spirit and power of Elijah, to turn the hearts of the fathers unto the children, and the unbelievers unto the prudence of the righteous, to prepare for the LORD a ready people," Luc. 1:15-17. But what did the guests say to the servant's message? The text speaks:

And they all started apologizing one after another.

7 This is what the Lord says in Matthew 10:37, 38: "He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me. And he that taketh not up his cross, and followeth after me, is not worthy of me." Now behold, how few there are of them that are so skillful with such serenity. For he that will come to this supper must put all to the gospel, body and estate, wife and child, friend and foe; yea, he must forsake all that separates him from the gospel, be it ever so good, right, holy, as it may.

(8) Neither think that these men who apologize here have dealt in gross sins or unrighteous things and deeds. No, they have had a right good thing. For it is not unrighteous to buy and to trade, to feed oneself honestly, or to take a wife and to marry; but for this reason they may not come into this house, because they do not want to leave these things, but with their hearts.

cling to it. Now it must be abandoned when the gospel demands it.

(9) Then you say: I would gladly follow the gospel and adhere to it, and also gladly do everything else: but shall I leave my goods, my house and my household, my wife and child, that is difficult; has God commanded me to work and to feed my wife and child? Behold, therefore also the Summa Summarum, the Gospel is a word of the cross and vexation, so that everyone is glad to be vexed by it. Yes, God has commanded you this, and has also commanded you to set Him above all creatures and to love Him, and to hold Him higher than all that you can know; as the most noble and greatest commandment, Deut. 6:5, Matt. 22:37, reads: "You shall love God your Lord with all your heart, with all your soul, and with all your mind. Therefore you must let go of everything before you let yourself be separated from his love or word.

(10) Though he loses nothing who forsakes anything for the sake of the gospel. If you lose your temporal life for his sake, he will give you another and better life, an eternal life, as Christ says in Matthew 10:39: "He who finds his life will lose it, and he who loses his life for my sake will find it. If you have to leave your wife and child, remember that God cares for them and will give them a much better father than you are; and it will certainly happen if you only believe it. For thou hast ever such a great promise and abundant promise and admonition, that he will not forsake his word; but will keep it, if we but freshly trust and yield to it. So he said in Matthew 19:29: "Every man that shall give up houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit eternal life." Here is his word and promise, what more shall we have, or what greater thing may be desired of us? Well, what is lacking? Only our faith. Therefore, no one comes to this supper, unless he brings with him a righteous faith, which God has overruled.

1214 D. 13> 23-26. on the other Sunday after Trinity. W. XI. 1641-1643. 1215

elevates and loves all creatures. But what does the Lord do to this, who invited the guests and thus excused himself? The text speaks:

Then the master of the house was angry, and said to his servant, "Go out soon into the streets and alleys of the city, and bring in the poor and the crippled and the lame and the blind.

011 To go into the streets and highways is nothing else, but that the Jews made themselves unworthy of the gospel, and turned away from it; and the disciples taught themselves to the Gentiles. For the disciples were commanded of Christ before his resurrection, that they should not turn to the Gentiles, neither preach in the cities of the Samaritans; but should turn to the sheep of the house of Israel only, and feed them: as they did. But when the Jews afterwards, after the resurrection of Christ JEsu, had heard this word, and would not receive it, the disciples spake unto them, as it is written in the Acts of the Apostles, Cap. 13:46, 47.It was necessary that the word of God should first be spoken to you, but now that you have rejected it and do not consider yourselves worthy of eternal life, we turn to the Gentiles, for the Lord has commanded us"; Is 49:6: "I have set you as a light for the Gentiles, that you may be a salvation to the ends of the earth. But what is this that he says to the servant, "Go out into the highways and by the fences, and compel them to come in, that my house may be filled"?

This is to be understood by the despondent stupid consciences, which also belong to this supper, they are driven into it. But it is not an outward, but an inward and spiritual driving, and it happens by the way: When the law is preached, and sin is exposed or glorified, so that man comes to know himself, that the compelling and driving in means freshly driving sin into the conscience, so that man may know how he is nothing, all his works sinful and damnable, and thus quickly a desponding conscience and a

The silly, frightened heart is overcome, so that all confidence and help eludes him, and he has nowhere to turn for comfort, and so finally falls into despair.

(13) When this is done, which is called compellere, thou shalt not fail him with intrare, but shalt help him out of this despair. This happens when you comfort him with the gospel and tell him how he can be freed from sin, saying, "Believe in Christ, that he has freed you from sin, and you will be freed from sin. This is called here: compelle intrare, and is not to be understood from the outward doing, as they interpret it, that one drives the wicked and evil ones by force to this supper; for it does not do it, nor is it the opinion of the Gospel. Therefore, let it be fresh in the conscience, and let it be inward and spiritual. And the Lord says to the servant and to the others:

But I tell you that none of the men who are invited will taste my supper.

14 This is the conclusion and summa of this gospel, that those who are most sure and want to taste the Lord's Supper do not taste it. You have heard the cause. Therefore, recently, the guests who are invited and do not come are those who think they will obtain the Lord's Supper by works, they try hard and are sure of things, they want to taste the Lord's Supper. But the Lord concludes strongly, saying, "Not one of these men shall taste my supper. Why then, dear Lord, have they done no evil, nor have they dealt falsely? This is the cause, that they have failed in the faith, and have not freely confessed it to all, and have not preferred this rich and delicious supper to all creatures. For because it is delicious, people who think it is so demand it, and put something on it, no matter what. Behold, this is the mind of this gospel lately overflowing. Whoever wants to spread it further, let him do so.

1216 2. 13, 26-28. On the other Sunday after Trinity. W. xi, 1643-iE. 1217

On the other Sunday after Trinity.*)

Second Sermon.

(1) The Papists, against the order of the ancient Church, placed this Gospel on the first Sunday of last week, because the same weeks were celebrated over the feast of the Feast of Corpus Christi, as it is still celebrated by them. For they have extended the Lord's Supper, as this Gospel says of it, to the Sacrament, and thereby want to confirm the One Form of the Sacrament, which is one of the most distinguished pieces of their abuse and end-Christian perversion of the Sacrament, about which we disagree with them.

2. Since the young people grow up and know nothing about such festivities or pageantry, and we old people also forget, it would be good to remind ours, so that when our youth comes into their churches and sees such things, they may not be offended by them and say that it is not right for them to carry the holy Sacrament around in such a way and to spend so many lying indulgences with it: Not in the opinion that they would honor the sacrament with it, otherwise they would carry around the whole sacrament or both forms; but to the sacrament's shame and disgrace, that they would be honored by it, namely, to maintain the distinction that the clergy is a special higher state before God than the other common Christians, because they alone need the whole sacrament or both forms, the body and blood of Christ, and the other Christians, as lesser people, must only be satisfied with the one piece of the sacrament.

(3) They wanted to bring this difference to the people with such a feast and thus praise their status before others, to shame and disgrace.

*Instead of the preceding sermon, edition 6 has this one. It first appeared in 1535 in the publication: "Zwo Predigt, eine von der heiligen Dreyfaltigkeit, die andere vom großen Abendmahl. D. Mart. Luther." Cf. Erl. 13, 26 u. 9, 19. D. Red.

Shame to the Holy Sacrament and to the Lord Jesus Christ, who instituted his Holy Sacrament not for a separate estate from common Christians, just as he did not suffer and die for a separate estate; but for the consolation of his Christian Church, which is not divided, but is one body of the one Head Jesus Christ, in which all the members, as far as life and nature are concerned, are equal, although the works are unequal and different.

4 This abuse, which is very great and harmful, should not be forgotten, but should be eliminated, because they insist on their godless nature in such an obdurate and unrepentant way. For how comes the holy sacrament to be used to make a distinction among Christians, when the Lord Christ instituted it primarily for the consolation of the conscience and the strengthening of the faith? That it should be like a bond in Christianity, so that Christians are bound together in the most unique way, that they are like one loaf or one cake: not only that they have in common at the same time one God, one Word, one baptism, one sacrament, one hope, and all the grace and goods of Christ, without any distinction; but also that they are one body in all their outward life, since one member should help and serve the other, help, counsel, bear compassion 2c.

The Papists have even abolished this custom of the Holy Sacrament by taking it away completely, and by doing so they have made a special group that is supposed to be better than the common Christianity. And so that the common man nevertheless also held the one figure in high esteem and did not even despise it, they held the festival for eight days annually, when the one figure was carried through the city playing with a magnificent display, with cymbals and

1218 L. 13. 28-31. on the other Sunday after Trinity. W. XI. 1647-1649. 1219

To open people's eyes, so that they would think that although the priesthood was much more glorious and greater in the sight of God, they also had something to show off.

(6) To this end they have also applied this gospel, although it rhymes very badly with the one figure. As if this householder had prepared a meal of mice, and had given only to eat, but nothing to drink. Yet they themselves sing about it: Venite, comedite panem meum, et bibite vinum meum: Come, eat of my bread and drink of my wine; and yet only the One figure given, and the cup kept for themselves. But it is always the same with our Lord God: what he establishes and ordains must be perverted and defiled by the devil and his own. This is also what happened to the Sacrament, which is still being blasphemed today by the papists.

(7) For, as I have said, they do not keep this feast in honor of the holy sacrament, otherwise they would carry both the figure and the whole sacrament about; but in honor of themselves, and magnify it: not that we should have much of it, but only that we might know what difference there is between a priest and a layman. In other matters, where God has thus created it, it is well to make a distinction, as: that a woman remain a woman, a man remain a man; that worldly authority be separated from the lower classes; and so on with other worldly ranks. But that one wants to make a distinction here, since God has abolished all distinction; that pope, bishops, yes, St. Peter or St. Paul should have a better baptism, a better gospel, than otherwise a common Christian: that is not right. Therefore it is also unjust that they should have a better sacrament than other Christians, since our Savior, the Lord Christ, has not instituted the sacrament, as has been said, for distinction among his Christians, but for comparison, like baptism and the gospel, that one should have as much of it as another.

I wanted to say this briefly for the sake of the youth and also for our sake,

that everyone beware of the abomination that the papacy has introduced here, and thus divides Christendom, since our Lord God has united it; and they condemn and persecute us because they do not want to make mice or rats out of us, who eat without drinking or only want to take a certain form. That is why we have even stopped this feast in our churches, because they have made a loud idolatry out of it and have acted directly against the order and institution of Christ, to the shame of the holy sacrament and to the noticeable harm of Christianity. For we want to remain with the unity of Christians, that here one is as good as the other and all difference is abolished. Let this be enough, for the sake of the young and the simple. Now let us also turn to the gospel.

9 This sermon of Christ stands out above the miraculous work, when the Lord Jesus Christ heals a water addict in the Pharisee's house. The evangelist says that they were waiting and waiting for him, so that they might catch him. That is why he starts and tells them one chapter after the other, how they are full of hope and arrogance and struggle to sit on top, until he finally comes to the host and tells him how he should ask guests, not the rich, who can ask him again here on earth and thank him for it, but the poor, who can invite him again in that life.

010 Upon such a saying one of them, who would be more learned than the Lord Christ, saith, How blessed is he that eateth bread in the kingdom of God. As if he wanted to say with great wisdom, "You are useless enough with your preaching; if it is a matter of preaching, I can do it better and better than you; for I consider this to be a really high sermon: "Blessed is he who eats bread in the kingdom of God.

11 Christ answers him again. Yes, he says, I will tell you how blessed you and yours are. "There was a man who made a great supper, and invited many to it; but they despised it, and would not come." The slap is for him. As if he wanted to say: You say a lot, it is a blessed one.

1220 D. i3. 31-33. on the other Sunday after Trinity. W. xi, i64s-i";2. 1221

Man that eateth bread in heaven: O great earnest art thou, how art thou such an excellent holy man! that is, one of them that are bidden, and yet come not. These are hard, sharp and terrible words, if you want to get them right; for he is also talking to vain idiots who were sitting around the table, not that they wanted to learn anything, but that they were waiting for him to come and sing to them. To these he says the same thing:

There was a man who made a great supper.

The man is our Lord God Himself, a great and rich Lord, who also once prepared a meal according to His glorious majesty and glory, and such a supper, which is called great and glorious: not only because of the host, who is God Himself, that it would be a glorious meal if He had already given a pea broth or dry bark; but the food is also great and delicious beyond all measure, namely, the holy gospel, yes, Christ our Lord Himself. He Himself is the food, and is presented to us in the gospel, how He has paid for our sin by His death, and redeemed us from all the misery of eternal death, the wrath of God, sin and eternal damnation.

This preaching of Christ is the great glorious supper, that he might feed his guests, and sanctify them by his holy baptism, and comfort and strengthen them by the sacrament of his body and blood, that nothing should be lacking, and that there should be full sufficiency, and that every man should be filled. So that this meal is called a glorious, great meal of food and sustenance, so deliciously and abundantly prepared that no tongue can understand it and no heart can sufficiently comprehend it. For it is an' everlasting meat and drink, whereof a man never thirsteth nor hungereth, but is filled, and drunken, and rejoiceth for ever: and not one man only, but as far as the world is: which if it were ten times enlarged, they all would have enough thereof. For it is an everlasting meat and drink, even as the gospel thus saith, He that believeth on this Lord Jesus Christ,

that he was born of Mary of virgins for our sakes, crucified under Pontio Pilato for our sins, died, descended to hell, and rose again, and sits at the right hand of God 2c. He that believeth these things eateth and drinketh of this meat: for to believe in the Lord Jesus Christ is to eat and drink, and to be filled, and to be made fat, and to be made fat, and to be made strong, and to rejoice for ever.

14 This is called a great supper, which is so delicious, and is set before so many, that every man may eat his fill, and yet not diminish in meat: for it is such great meat, which endureth for ever, and giveth life eternal. With this Christ gives these hypocrites at the table to understand that it is a different meal than they give Him, and yet they are such husks and knaves: although they can wash much of it and chat, yet they despise God and His mercy, eternal life and blessedness, and let all other things be dearer to themselves. Follow on:

And invited a lot.

(15) The many who are invited are the Jews and all the people of Israel, who were specially invited by the prophets from Abraham onward. For the arch-father Abraham was promised the seed through whom the blessing was to come, and so this supper was first proclaimed to him as the father of this people. After that the prophets continued and pointed out to the people that they did not lack the will of our Lord God and were diligently invited. That is why St. Paul in his epistles prefixes the Jews everywhere: Judaeis primum et Graecis (to the Jews first and also to the Greeks).

016 And when the hour was come that they should come to the table, that is, when it was about the time that our Lord Christ was born, and should suffer, and rise again from the dead, then went forth the servants, John the Baptist and the apostles, and said unto them that were bidden, unto the people of Israel, Good people, hitherto are ye bidden; now is the time, come, now shall it be done; your Lord JESUS Christ, your Messiah, is already bidden.

1222 ". 13. 33-ss. On the other Sunday after Trinity. W. xi, 1652-1654. 1223

You were born, died and rose again, so do not stay long outside; come to the table, eat and be merry, that is, receive your promised treasure with joy, which, according to the promise, has delivered you from the curse and condemnation and made you blessed. And such a message was especially preached to the highest among the people, who were in the spiritual and temporal government. But what did they do?

They all started apologizing one after another.

(17) This is a lesson for the guests who sit at table with Christ, and especially for the useless washer who wants to master Christ over tables and preach much about bread in the kingdom of God: Blessed is the man who eats bread in the kingdom of heaven. Yes, he says, do you want to know how blessed you are? I will tell thee, The bread is already laid up, and the supper made ready; John the Baptist is here, I and my apostles now bid you sit down to meat: but ye abide not alone without, letting the master of the house sit down with his great and glorious supper; but will yet excuse yourselves, and be clean. That it is therefore a twofold sin, not only to despise the gospel, but also to want to do right, and still be holy, pious, and wise, is only a grievous sin. It would be too much to not believe God's word, but to continue to lead and despise it, and to want to be righteous on top of that, that is excessive and too much. As our nobles are doing now, who have thus desecrated and blasphemed the sacrament and given us erring people only one form, and yet excuse themselves and want to have done right by it, yes, they also condemn us and put us to all tortures, murder and chase away the people who rightly desire to enjoy it. But let them only pour out hot enough, who knows who else will sweat in this bath?

18. the Jews also did so, excusing themselves, "O we cannot accept this teaching, for it is contrary to the priesthood and the law, which God Himself gave us through Moses; so it also causes disruption in our kingdom, which God has confirmed.

We have to see how we get our thing. So the first excuses himself with the field, the other with the oxen: both think it is well done; the third excuses himself nothing at all, says badly, he could not come.

(19) These also are our excuses which we make against the gospel; for we are no better than they were. First, they said, The law of Moses must remain; and because the apostles preached against the law, that neither their law, nor temple, nor priests, were needed; for there was a greater priest, Jesus Christ, of the tribe of Judah; they would not suffer such preaching, but kept their law, as they still do. Therefore they are separated, and must wait this day until the last day, when their Messiah shall come, and hope that he will restore all things, the old priesthood and kingdom, as it was in the days of David, and will give all things in full.

20 For Christ here touches these three pieces. The first says: I will look after my field: these are the noblest and best, as with the Jews the whole priesthood and highest regiment; these say: We must work, build the land and reap, that is, we must govern the people (just as Christ also calls the preachers field people who sow the gospel) and wait for our priesthood commanded by God. Since the apostles' teaching is contrary to this, it is wrong, and we are justly excused for not accepting it.

(21) So also the others, who were in the temporal government, excuse themselves with the oxen; for oxen are the name of the rulers of the people. Ps. 22:13: "Great bullocks have compassed me about, fat oxen have compassed me about." These also have an honest excuse: We have a kingdom and regiment, set and appointed by God, so we must stay with it and see how we get it.

22 The third say, "The gospel is a doctrine that does not want to be stingy, nor does it want to have enough here, but means to put everything in danger, life and limb,

1224 L. 13, sk-38. on the other Sunday after Trinity. W. xi, i6S4-i6ö7. 1225

Money and goods, for Christ's sake: therefore we will not and cannot come; for we must see how we keep what is ours, which God has given us. For to take a wife is not to do or intend anything dishonest; but to enter into an honest estate, and to sit at home, and to think of nourishing oneself, as every man is obliged to do. But it is all this that an honest householder sins with, if he thinks only of how he may become rich, keep well and prosper, give to God, whether it be with God or against God. For the Jews looked only at how Moses had promised them, if they were pious and kept God's commandment, temporal blessing, that cattle, field, woman, child, everything should be blessed and stand well. Therefore, they only sought to fill their kitchens and cellars and become rich, and then thought that they were pious and that God had blessed them in this way; as Psalm 144:12 says.

(23) Our papists also excuse themselves in this way, saying that the doctrine is indeed right, but that one must nevertheless remain with the church and its proper government; item, one must first of all maintain obedience to the secular authorities, so that there will be no strife and rebellion. Thus they are concerned, just as the Jews, if they accepted the gospel, would lose their church or the authorities; when the gospel alone builds up the true Christian church, and prevents all unrighteousness, violence and rebellion. Then there is also avarice: because they see nothing in the gospel but poverty and persecution, so it is as here, that they refuse to obey the gospel badly and unashamedly, saying they have taken wives and cannot come; and yet they want to be Christians and have done right, to be kept pious bishops, pious princes and pious citizens.

024 But how shall they fare? Just like the Jews: they have held so long and firmly over their law, priesthood, kingdom and goods, until at last they have gone to ruin, and have lost one thing with another; that now they sit now and then under foreign princes in their houses,

as if on a swing. This is what they were rewarded with, and this is what they wanted, because they did not want this supper, and they were more interested in their kingdom, priesthood and houses than in the gospel. Therefore they have lost all three, and have received the sentence that none of them shall taste this supper, and thus be deprived of both the temporal here on earth and the eternal supper. This will certainly also happen to our adversaries.

25 Therefore the Lord Christ has read a chapter to the sharp doctor and his companions over the table, and has shown them how they stand against our Lord God, namely as follows:

Then the master of the house was angry, and said to his servant, "Go out soon into the streets and alleys of the city. 2c.

026 As if to say, Well then, because it is for this cause that ye will see your fields and your oxen, and take wives, and miss my supper, that is, to keep your priesthood, kingdom, and riches, and to let me and my gospel go, I will let you go again, and ye shall lose all for this, and make me other guests. Therefore go thou, servant, into the streets and lanes of the city, and bring in the poor, the crippled, the lame, and the blind. This was done among the Jews, because the great lords, princes and priests, and what was best among the people, would not accept the gospel for the reasons given above: our Lord God accepted the lowly fishermen, the poor, miserable and most despised little multitude; as St. Paul also says 1 Cor. 1:26-28.Consider, brethren, your calling: not many wise according to the flesh, not many mighty, not many noble, are called; but what is foolish in the sight of the world, that God hath chosen, to put to shame the wise; and what is weak in the sight of the world, that God hath chosen, to put to shame what is strong; and what is base in the sight of the world, and what is despised, that God hath chosen; and what is nothing, that He hath brought to nought what is something" 2c.

27. according to this saying, everything that is in

1226 L. 13, 38-40. on the other Sunday after Trinity. W. xi, issr-iseo. 1227

The people were wise, holy, rich, mighty, rejected by God because they would not accept His Gospel, and chose the silly, simple, most vain little people, as Peter, Andrew, Philip, Bartholomew, poor fishermen and meager beggars, whom no one would have considered worthy to be the servants of the priests and princes among the people. These remained, like the basic soup and, as Isaiah Cap. 49, the lees of the good, delicious wine, since the best of the people, priests, princes, rich men, and mighty men, have been poured out like a barrel of good wine, and only the lees remain, whom the Lord calls poor, lame, crippled, and blind. They come to the graces and honors, so that they become pleasing and dear guests to God, because the other high and great people do not want them.

028 That therefore the Pharisee saith, Blessed are they which eat bread in the kingdom of God; yea, answered Christ, blessed are they: but thou and thine own is the matter of an acre and an ox. This is what you are talking about; therefore you should know that a supper has been prepared for the poor to eat, as the text says: Pauperes evangelizantur (the poor have the gospel preached to them); for the mighty, the holy, the wise do not want it. That is why both priests and princes have been poured out like the best wine, because they have held on so tightly to their oxen, plots and wives, and the poor beggars have come to the gospel in their place, to this glorious meal.

(29) That is to say, the Jews have been well constrained, and especially this one, who wants to be so wise and eat bread in heaven, but still wants to keep the priesthood and the kingdom, let Christ and his gospel remain where he wants. For his heart is set on this, that he has no need of the Lord Christ in heaven; but our Lord God will say to him and to all the Jews, "Come, you Jews, and especially you priests, you saints, you princes, you fat citizens, the Lord's Supper is appointed for you. Yes, he says, it is true, you are invited; but you do not respect it, and excuse yourselves, still wanting to be right. Therefore I cast you out, and

I would rather accept the least people, and I should get none but the vain despised, the wretched, the crippled and the lame.

(30) So shall it be with our adversaries, and it shall not help them at all, that they are great holy bishops, mighty princes and lords, and think that our Lord God will not so cast them away, and take care only of the poor rat's nest at Wittenberg, and of little multitudes of those who love the gospel. Yes, dear one, if he has thrown away the best and taken the yeast there in his people, who had such glorious, great promises, he will not give it to you either. For with this thou shalt not eat bread in heaven, that thou art great, holy, and mighty; but the poor shall have the gospel preached unto them. So our Lord God is much greater, stronger, wiser and holier than all kings and all devils; therefore he does not ask much about your holiness or power. And if thou shalt yet defy him, and despise his word so wickedly; he will also rise up against thee, that all thy wisdom, and thy power, and thy holiness, shall be brought to nought.

(31) Now this gospel is for the Jews only, for it speaks of the lame and crippled who are in the streets and alleys of the city. And the people of the Jews are called a city, because they have been a gathered and well-ordered people, and have had the law, the worship, the temple, the priests, the king, all ordered by God Himself and established by Moses. Now he sends his servant also into the highways, and commands him to take guests where he finds them, even the beggars at the fences and everywhere.

And the LORD said unto the servant, Go out into the highways and by the fences, and compel them to come in, that my house may be filled.

This is we Gentiles, who have not dwelt in any city, that is, have had no worship, but have been idolatrous, and have not known what we or God is; therefore our thing is called a free open place, on the highway, in the field, where the devil runs over and has his place.

12288 . iz, 4o-42. on the other Sunday after Trinity. W. n, 1660-1662. 1229

033 Then go, saith he, and compel them to come in: for the world rejecteth against the gospel every where, and will not suffer this doctrine; and yet this householder will have the house full of guests: for he hath prepared himself, that he must have people to eat, and to drink, and to be merry, though he make them of stones.

34 It can be seen that the Lord Christ leaves the world so long for our sake, when he would have enough reason to push them into a heap every moment for the sake of our sin. But he does not do this because he needs more guests and for the sake of the elect, who also belong to this supper. Therefore, because his servants bring the gospel to us, it is an indication that we who are baptized and believe also belong to this supper; for we are the great lords lying on the fences, that is, blind, poor and lost Gentiles.

35 But how are we forced? Our Lord God does not want any forced service. So he compels us by preaching to all men, "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." There he shows both hell and heaven, death and life, wrath and grace, and reveals to us our sin and corrupt state, that we should be terrified of it, because we hear that a man, as soon as he is born, is of the devil and condemned as he goes and stands. This is a part of the need by which one, frightened by the wrath of God, desires mercy and help from Him.

(36) Now when these things have been done by preaching, and the hearts are thus broken and troubled, he will continue to preach thus: Dear man, do not therefore despair whether you are already a sinner and have such a terrible judgment upon you; do to him thus: go, be baptized, hear the gospel; there you will hear that Jesus Christ died for your sake and has done enough for your sin; if you believe this, you shall be safe from the wrath of God and eternal death, and shall eat and live at this glorious supper, that you may become fine fat and strong 2c.

(37) That is, to scare rightly with sin, not as the pope scares with his ban. He does not rightly scare the conscience, for he does not teach what right sins are, but deals with his foolish work, whoever does not keep his order and the statutes of men, he shall be under ban. But the gospel begins to reveal the sin and wrath of God, that we all, none excluded, live unrighteously and are ungodly. This is what our Lord God means to proclaim to us through His Gospel, when He says to the apostles, "Go and preach repentance." But repentance cannot be preached, unless one says that God is angry with all men because they are full of unbelief, contempt for God and other sins.

(38) This wrath shall terrify them, and make their consciences timid and fearful, that they may compel themselves, saying, O Lord God, what shall I do for ever that I may be delivered from this misery? When a man, thus frightened, feels his misery and distress, then it is time to say to him: Sit down here over the rich householder's table and eat; for there are still many tables empty and full of food, that is, be baptized, and believe in Jesus Christ that he has paid for you. Otherwise there is no other means by which you can be helped. So wrath ceases, and from heaven shines grace and mercy, forgiveness of sins and eternal life.

(39) Therefore this word, "Urge them to come in," to the poor, miserable multitude of those who are urged, that is, especially to us, the previously lost and damned Gentiles, is out of all measure sweet and comforting, so that God may powerfully demonstrate and show His causeless grace toward us; for it must ever be an unspeakable love that He shows Himself so eager for our salvation and blessedness with this word, that He not only commands to kindly call and admonish the poor sinners to this supper, but also wants to urge and drive them, and not to desist from such urgency. He commands not only to kindly call and admonish the poor sinners to this supper, but also to urge and drive them, and not to desist from such urgency, that they come only to this supper. That he may sufficiently indicate that he does not want to push them away from him, nor have them lost, if they themselves only have such need through the wilful.

1230 D. is, 42-4s. On the other Sunday after Trinity. W. xi, lees-isW. 1231

Contempt and obdurate impenitence do not resist. So that he is, as Taulerus said, inordinately more eager to give and help us than we are or ever can be to take or ask, and demands and desires nothing higher of us than that we only open wide our hearts and accept his grace.

40. However, this is necessary, both through the preaching of repentance and forgiveness of sin; for without this we remain too hard and hardened, without repentance, under his wrath, lying in our sinful nature and the devil's kingdom: And again, when the terror of divine wrath strikes us, we are all too timid, stupid and despondent to take it into our hearts and believe that he will show us such great grace and mercy; always worrying that we do not belong to it and that he will reject us because of our sin and great unworthiness 2c. Therefore, he himself must command and create here, so that one may continue and continue with need and drive as one always can, both with the reproach of wrath upon the reprobate and grace upon the faithful. The wrath and repentance urge one to run and cry for grace; this then is the right way to go to this supper, and thus out of Jews and Gentiles becomes One Christian Church, and all at the same time are called poor, miserable people, lame and crippled; for they receive the gospel heartily and with joy after the fright.

(41) But those who will not do this, being as wise and prudent as they can be, have here their judgment that they shall not taste this supper, that is, that the wrath of God shall remain upon them, and they shall be condemned because of their unbelief; for our Lord God does not inquire of them that they are rich, wise, or holy. Therefore, even if they are sure and think that there is no need, they will know that this judgment is not a lie, that the Lord concludes here: Non gustabunt: "They shall not taste my supper." We, however, who accept it, and with a frightened heart, for the sake of our sins, the grace of God, which is proclaimed to us in the gospel by Christ

and offered, receive mercy for wrath, eternal righteousness for sin, and eternal life for eternal death.

(42) This terrible judgment, as we see, is today being pronounced on the Turks and Jews, that they have no smell of the gospel; indeed, it is a disgust and abomination to them, that they cannot suffer it nor hear it. So are our popes and bishops: they do not smell this food, let alone get their fill of it. But we, who by God's special grace have come to the teaching, grow fat, strong and happy from it, and are in good spirits in the house over this meal; God grant that we may thus remain steadfast until the end, amen.

43 Therefore the Lord will admonish us in this parable, that we should esteem the gospel precious and worthy, and not keep ourselves with the multitude that think themselves wise, prudent, mighty, and holy. For here it is judged that they shall be cast away, and shall not taste this supper; as they were cast away among the Jewish people, and only the small heaps of it remained; so shall it be with us, if we prefer our fields, oxen, wives, that is, spiritual, as it is now called, or worldly honor, together with temporal goods, to the gospel.

44. He says with simple, short, but very serious words: "They shall not taste my supper"; as if he should say: Well, my supper is also something; and what does it matter, it shall be better neither their oxen, fields and houses, nor their wives, although they despise it now and consider their fields, oxen and houses much more delicious; and the hour shall come when they have to leave their oxen, fields and houses, that they would like to taste also something of my supper: But then it shall also mean: Dear, I am not at home now, I cannot wait for the guests now, go to your fields, to your oxen, to your houses, they will probably give you a better supper, because you have despised my supper so surely and insolently. I had cooked for you and spent much on it, but you spurned it.

12322 .i3, 4s. 46. on the other Sunday after Trinity. W. n, i66s-i667. 1233

Now that you have cooked it better, eat and be merry, only that you do not taste my supper.

(45) This will be a hard, terrible and unbearable judgment for them, when his supper will be called eternal life, and their fields, oxen and houses, eternal hell fire; and they will remain stubborn, so that they will not taste his supper, that is, there will be no hope forever, because neither repentance nor contrition will help, and there will be no return. Therefore, these are excellent words, which indicate the great and unending wrath of the master of the house. For this is the way of great lords and great men: when they are really angry, they do not speak many words; but what they speak, one word weighs a centner; for they have more to do in their mind than they can speak. How much more will these short words of the Almighty Lord indicate an unspeakable anger that will never be appeased.

46. So we still go along as if such harsh and terrible words had been spoken by a fool or a child, that we might laugh and mock, or as if it were our Lord God's joke and scolding; and neither hear nor see that the text clearly says: He is angry, and has spoken these things out of great wrath; and he is not a fool nor a child, but the LORD and GOD over all, before whom the mountains tremble and are terrified, as the Scripture says, with ground and earth, and both sea and water flee from him. But no creature is so hard and iron as man, that he fears nothing at all, but despises it and makes a mockery of it.

(47) But we are excused enough who say it: this is our glory. For in that day the whole world will have to testify and confess that they have heard, seen, and experienced it from us; and we do not care that they call it heresy, we will gladly suffer it, and have enough of it out of measure, and thank them kindly for calling it heresy; for by this they ever confess that they have certainly heard, read, and seen it; I desire nothing more from them. For because they confess that they have heard it, they testify at the same time that we have not kept silent: but if we have not kept silent, but have faithfully and diligently taught and preached such things, so that our enemies themselves say, We have done it too much; alas! let the man be judged whom we suppose to have told us, and let God defend them, who drives them to condemn us. Let it be determined in the name of God which part is the right God and which Christ is the right Christian, which church is the right church; it will be found when the snow melts.

(48) Although there can be no better government for the world than the devil's, or the papal government instead of the devil's, for that is what the world wants. What the devil wants goes on and follows mightily; what God wants both in spiritual and temporal government, that wants nowhere and has innumerable obstacles, so that if I could separate the world and the church from each other, I would gladly help to subject the world to the pope and the devil. But Christ, our Lord, will do this and more, and make his supper far enough from the world and the devil, amen.

1234 L. is,t7.t8. On the third Sunday after Trinity. W. xi. ise7-is7o. 1235

On the third Sunday after Trinity.*)

Luc. 16, 1-10.

And all the publicans and sinners came near to hear him. And the Pharisees and scribes murmured, saying: This man accepts sinners and eats with them. And he said unto them this like thing, saying, What man is there among you, that hath an hundred sheep, and if he lose one, and leave not the nine and ninety in the wilderness, and go after him that is lost, until he find him? And when he hath found, he layeth it upon his shoulder with joy. And when he cometh home, he calleth unto his friends and neighbors, and saith unto them: Rejoice with me, for I have found my sheep that was lost. I say to you: So also shall there be joy in heaven over one sinner that repenteth, before nine and ninety righteous, which need not repentance. Or what woman, having ten pence, if she lose one, doth not kindle a light, and turn the house, and search diligently, until she find him? And when she hath found it, she calleth unto her friends and neighbors, saying, Rejoice with me; for I have found my penny, which I had lost. So also, I tell you, there will be joy before the angels of God over one sinner who repents.

(1) The gospel is words that live and make alive when they alone are well understood. But that we may learn the gospel the better, let us set before us the two kinds of men here, as public sinners and Pharisees, and set Christ as a judge. Now you have often heard that we are obliged, for love's sake, to serve our neighbor in all things: if he is poor, to let us serve him with our goods; if he is defiled, to let our honor be a covering for him; if he is a sinner, to adorn him with our righteousness and piety. So Christ also did for us: he stripped himself for our sake and made himself poor, who was abundantly rich; he made his goods to serve us, that we might be rich in his poverty; he became sin, that we might attain righteousness.

2 Now the outward work of love is very great, when we let our good become a servant to another; but the greatest is this, when I give up my righteousness, and let my neighbor's sin be served. For with your good to serve and help outwardly, love is in the outward being alone; but

*) This sermon is found in a b c, as well as in the two collections (14 and 27 sermons) of 1522 and 1523, and in the "Five Beautiful Christian Sermons" of 1523. Cf. Erl. A. 13, 47. See also above Col. 876 note. D. Red.

I must be a friend and a lover of the sinner, and be an enemy to his evil, and punish him heartily, and yet love him in my heart, that I may cover his sin with my righteousness. I am commanded to punish, but how I should punish my neighbor, Christ says in Matthew 18:15-18: "If your brother sins against you, go and punish him between you and him alone. If he hears you, you have won your brother. If he does not hear you, take one or two more to you, so that the whole matter may rest on the mouths of two or three witnesses. If he does not hear them, tell the congregation. If he does not hear the congregation, consider him a Gentile and a tax collector. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven."

Summa Summarum, I should be so hostile to my neighbor that I should not suffer him; so loving should I be to him that I should also pursue him, and become like the shepherd seeking the sheep, and the woman seeking the lost penny. Therefore let us speak here of the great work of love, that a pious man should set his righteousness for the sinner, and a pious woman her honor for the most wicked harlot.

4. this is what the world and reason are doing now

12368 .i3, 48-si. On the third Sunday after Trinity. W. xi, 1670-1673. 1237

For where there is only reason and honest, pious people, they are not able to do this, but only want to prove their piety by turning up their noses at sinners; just as the Pharisees do here, grumbling and snarling at public sinners.

(5) So also our monks, who went along and turned up their noses at all people who were in sin, and thought: O! this is a worldly man, he is none of your business; but if he wanted to be pious, he would put on a cap. So reason and the same hypocrites cannot help despising those who are not like them. For they look upon their lives and puff themselves up, and cannot come to be gracious to sinners; so much do they not know that they should become servants, and that their piety should serve others. On the other hand, they become proud and hard, so that they cannot show love, thinking: "The peasant is not worthy to untie my shoes, let alone that I should show him love. So God comes along and puts himself in it, and lets the proud spirit fall so hard and receives such a hard blow that he often breaks the marriage and at times does something greater, that he has to strike himself afterwards and say: "Be quiet, brother, and hold on to yourself, you are just of the shroud that he is. Thus he recognizes that we are all one cake, and does not need to call one ass the other sack bearer, for we are all born of one flesh.

(6) Now we see this here in the two kinds of people who are set before us as an example. First, the Pharisees and hypocrites, who were the most pious people and were up to their ears in holiness. Secondly, the public sinners and tax collectors, who are in sins up to their ears; therefore they are spurned by the glorious saints and are not considered worthy of their fellowship. Then Christ interposes and passes judgment, saying that they submit themselves and load sinners on their shoulders and carry them, thinking that with their righteousness and piety they will help others out of their sins.

fen. They do not want to do that. Now it must truly go and be done.

(7) And these are the right Christian works, that a man should fall down, wrap and mend himself in the sinner's mire, as deep as he is in it, and take upon himself the sin thereof, and dig himself out with it, and do no otherwise than as if they were his own. Punish them and deal with them sternly; but do not despise them, but love them dearly; but if you are hopeful and despise sinners, you are condemned through and through.

(8) Now these are the righteous high works, in which we ought to exercise ourselves; but no one pays any attention to them: here they pass by, for these works are all faded and gone. Meanwhile he goes to St. James in the name of the devil, this one goes and builds a church, the third one establishes a mass, this one does this, that one does that, and no one thinks to ask for sinners. Therefore it is to be feared that the holiest are deepest in hell and the sinners most in heaven. But these would be true Christian works, if you would take care of the sinners, and go into your closet and ask God with earnestness, and say: Oh my God! from him I hear this, he lies in sin, he has fallen, oh Lord, help him up again! So you would take care of him and serve him.

(9) So Moses, when the Jews had worshipped the cast calf, wrapped himself in the midst of sin, and punished them severely, and choked from gate to gate three thousand men, Exodus 32. Then he went behind and fell before God, and asked Him to forgive the sin of the people, or to blot him out of the book of life. Behold, this was a man who knew that God loved him and would have written him in the book of the blessed; yet he said, "Lord, I would rather that you condemn me and save the people.

(10) So did Paul, who usually punished the Jews severely, dogs and all, and yet he fell and said Rom. 9:3, "I have desired to be banished from Christ for my brethren. As if he said, "I would gladly be banished, that only the multitude might be helped. The work can be

12382 . 13. S1-S3. On the third Sunday after Trinity. W. XI, 1673-1676. 1239

see no reason; for it is far too high.

11. item, another history we have in the first part of Samuel, when the people wanted to have a king and not be ruled by divine words alone, and despaired of God and said: We want to have a king in the flesh, who will go before us and fight for us, as all other nations have, 1 Sam. 8, 5. 20. Then God came and punished the sin that they had spurned him, and spoke to the prophet Samuel v. 7. thus: "They have not rejected you, but me." Then the people appealed to Samuel to pray for them, saying, "Pray to the LORD your God on behalf of your servants, that we may not die, for we have done evil over all our sins in asking for a king. Then Samuel says, among other things, "Far be it from me to sin against your Lord in such a way that I should cease to pray for you and to teach you the good and right way. Only fear the Lord, and serve him faithfully with all your heart; for you have seen how great things he does with you." Cap. 12, 19. 23. 24.

(12) So did David: when the LORD came with pestilence into Israel, he said unto the LORD, 2 Sam. 24:17, Behold, I have sinned; I have done iniquity: what have these sheep done? Let thine hand be against me, and against my father's house."

(13) In the same way you should keep yourselves against sinners; inwardly the heart in service, and outwardly the tongue in earnest. This is what God wants from us; and this is what Christ, our Captain, also proved, as Paul says to the Philippians Cap. 2, 4. ff.: "Let not each man look to his own, but to the other man's. Let each man's mind be made up. Let every man be minded as Jesus Christ was. Who, though He was in the form of God, did not consider it robbery to be like God, but manifested Himself, and took upon Him the form of a servant, being made like another man, and found in deeds like a man; humbling Himself, and becoming obedient unto death, even death on a cross." Christ was full of all righteousness, and might justly have condemned all of us sinners; but he did not.

not. What is he doing? He gives himself to us as a servant. His righteousness has served our sins, his perfection our frailty, his life our death.

(14) This is also the example we see in this gospel, how he is so kind to sinners that even the Pharisees grumbled. For this reason the Lord held up this parable to them, so that he might teach them how to care for and serve sinners, saying:

What man is there among you that hath an hundred sheep, and if he lose one, and leave not the nine and ninety in the wilderness, and go after him that is lost, until he find him? 2c. Or, what woman hath ten pence, if she lose one, and light not a light, and turn the house, and seek diligently, till she find him?

15 Christ is the shepherd, and is also the woman: for he hath kindled the light, that is, the gospel, and walketh to and fro in the wilderness, that is, in the world, and turneth the house, and seeketh the lost sheep and penny, when he cometh with the word, and maketh known to us sin first, and then grace and mercy. Now when he says that he is the shepherd and has put our sin on his back or shoulders, this makes us have a fine confidence in Christ; and this also makes the publicans and other sinners run to him. For if they had thought him to be a troublesome judge, they would not have come to him; for they knew themselves to be sinners beforehand, and to be in need of his mercy. Therefore, when they heard his sweet teaching, they were drawn to him. Then the sheep comes out of the wilderness, and the lost penny is found again.

16 So learn here that we seek our neighbor like a lost sheep, covering his shame with our honor, and that our piety is a cover for his sin. But now, when they come together, they beat each other to the bank: thereby they want to prove how fierce they are against sins. Wherefore, ye men, when ye come together, beat not the people to the pew, neither make one man's nose like this, and another man's nose like that; neither cut off the heels of one, and another man's heels like that.

1240 L. i3. 53-ss. On the third Sunday after Trinity. W. xi, 1676-1679. 1241

one hand, and so do not sell living flesh. Likewise also ye wives, when ye come together, cover up the shame of one another, and make not wounds which ye cannot heal. If you come together in one room, throw your robe on both of them and shut the door, because you wanted it to be done to you. Afterward, if thou keepest it secret, take them before thee again, and read them the text, and let it remain with thee.

(17) So does Christ, who also is silent and covers our sin: he might as well put us to shame and run us over with his feet, as the Pharisees do; but he does not. But at the last judgment it will come out, and all that has been hidden must be revealed. So must you also do here: a virgin must put her garment on a harlot, a pious woman her veil on an adulteress, and let all our things be a garment to cover sin. For every man shall have his sheep, and every woman her penny: all our gifts must be another's.

18Therefore there is no greater sin on the face of the earth according to the judgment of God, than that which pious men, women, and virgins do, in that they despise those who are in sins, and want to take their natural gifts, and blow themselves out, and despise their neighbor.

(19) Therefore this gospel is a mighty comfort to poor sinners, which here is so kind to sinners, and a great fear to the Pharisees. If the gospel were given alone, it would not be so comforting; but now that it is commanded, I can know the mind of God through Christ, because he wills it, and commands that we should cover other people's sins; yes, much more does he himself, and so is sent to do it; for no one fulfills God's command so fully as he himself: we are scarcely a speck of the divine fire and light, he is the fire of which the heavens and the earth are full.

20 The gospel is only told to those who recognize themselves and their sin, but then they recognize themselves when they repent of their sin. To the Pharisees, however, the gospel is no

For they do not recognize their sin. But to those who recognize their sin and now want to despair, the gospel must be given to them. But there the devil has played a game, that he has given the consciences, who now recognize their sin and would like to be rid of it, that the one runs to St. James, the other to Rome, the one has recourse to prayer, the other to confession; and then it is said to them: Give six pounds of wax, let so many masses be said, do this, do that, and you will be rid of the sins. In this way they were led further and further away from the gospel and put into works, so that they finally had to despair.

21 Therefore, when thou feelest that thy sins bite thee, and thy heart faltereth and trembles, stand on the side where the publicans stand; for this is the right people to have the gospel; and catch them gladly, and say, O GOD! these are your words, that there is greater joy in heaven over one sinner who is converted than over ninety-nine righteous who have no need of repentance, and that all the righteous and the angels shall represent and cover sin. Now, O God, I am here who feel my sin; I am already judged, I only need a shepherd to seek me: therefore I will freely turn to your gospel.

(22) So you come to God, and you are already the sheep that God has taken on his shoulders, you have already found your shepherd, you are the penny that is already in your hand, and you are the one whose joy in heaven is for all the angels. Even if you do not feel or sense it, you must not let yourself be challenged; for sin decreases from day to day, and biting drives you to seek God; you must fight with faith against this feeling, and thus say: Oh God! I know that you have said this, I will keep to the words, I am the sheep and the penny, you are the shepherd and the woman.

(23) Now you want to say: Yes, I would gladly do this, but I cannot atone for my sin, nor do enough for it. Look here at the publicans and sinners, what good have they done? Nothing; but they tread

1242 2-13, Ü5-SS. On the third Sunday after Trinity. W. H, 1679-1882. 1243

to the Lord, and hear his word, and believe it: so do thou also. These are real living words, and the gospel is deeper than can be obtained by words; if there were consciences that had tried such things, they would easily understand.

024 But what the ninety and nine sheep are in the wilderness, let us leave unto the learned and to the idle: for us it is enough to have the understanding of the gospel in the summa thereof, and the principal parts.

On the third Sunday after Trinity.*)

Second Sermon.

(1) This gospel also contains the doctrine which we hold and boast to be our main doctrine, and which is called the true Christian doctrine, namely, of grace and forgiveness of sin, and Christian freedom from the law. And is a very sweet, friendly exhortation to repentance and knowledge of Christ. And it is always a pity that such excellently comforting and cheerful preaching should be heard by an ungodly, impudent man; and it is even more harmful that everyone should learn it so soon and become a master of it, making himself believe that he can do it so well that he is not allowed to learn anything more about it; yet God, our Lord, does not allow himself to be annoyed or tired, that he lets it be repeated and practiced every year, yes, every day, as if he knew nothing else to preach and could no longer do any art himself. And we poor, miserable people are so soon overlearned, and in addition so full, tired and weary, that we no longer have any desire or love for it.

(2) But before we attack the same article as taught here, let us first see that St. Lucas sets forth as a preface and shows what had given Christ cause for such a sermon as follows, saying, "Publicans and all kinds of sinners came to Christ to be near and around him and to hear his word; and he freely expresses what kind of people he had around him, namely, those who lived publicly as they should not live, and righteous sinners and wicked people here.

*This sermon can be found in d and in a single print from 1533. Cf. A. 13, 56. ed.

It seems that the Pharisees had reason enough to reproach him for being a pious holy man and having fellowship with such.

(3) For "tax collectors" was the name given in those days to those people in the countries who took from the Romans a city, customs, or other care or office, and gave them money for it, as now the Turk or the Venetians take a city or office, and beat so many thousand florins a year on it, which he must give for it, and what he gets after that is his. So did those who collected the duties and imposed money, so that they had their profit from it. And because the same sum was large, so it was applied to a city and an office, such officials had to work very hard so that they could also enjoy it; for their masters were so strict with them that they could not conquer much if they wanted to act right and not to overcharge anyone. Therefore they were notorious in all countries, that they were such oppressors, with whom not much piety and respectability could be sought.

4. similarly, "sinners" were called to the other great Hansen in general, who were otherwise rough people and lived publicly in shameful savagery: in avarice, fornication 2c.

5 Such are found here to Christ, and come to hear him also, because they had heard that he was an excellent man in his doctrine, and that he wrought many miracles. Nevertheless, there is a little or two of virtue and piety in

12448 .I3. S8-VV. On the third Sunday after Trinity. W. Ll, 1682-1685. 1245

that they desire Christ, and would gladly hear his preaching, and see what he would do: because they know that he is a godly man, and hear nothing but good from him, both in words and works, that their nature does not rhyme at all, nor agree with his life; and yet they are not hostile to him, nor flee from him, but run to him, and can look for nothing evil in him, but want to see and hear something good from him, and there is hope that they may be improved.

(6) On the other hand, the Pharisees and scribes, who were considered and praised as the most pious and holy, are still such poisonous worms that they are not only hostile to Christ and do not want to see or hear him, but also cannot bear that poor sinners come to him and hear him, so that they may be corrected; indeed, they grumble and reproach him for letting them come to him and suffer with him, saying, "Behold, is this the excellent holy man? Who then will say that he is of God, because he holds himself to such rascals and wicked men? Yes, he is a glutton, they say elsewhere, and a winebibber, a publican's and sinner's companion.

(7) This is the name he must have from the holy people, not that he revels and eats and drinks with them, but only because he lets them come to him and does not reject or despise them, since he should have walked in a gray robe, seen them sour and separated himself from the common people; and when he saw such tax collectors and sinners, he should have held his nose and turned away his eyes, so that he would not be insulted by them, as they used to do as holy people. As also Isaiah Cap. 65, 5. writes of them, that they kept themselves so pure that they could not suffer that a sinner touched them; as one also sees in the example of Luke 7, 39. how the Pharisee makes himself so useless against Christ that he let himself be touched by the sinful woman. These were the ones who were always mastering him and wanted to prescribe and rule for him how he should conduct himself and live holy. That is why they grumble that he does not keep to them and does not avoid such public sinners as they do.

Now Christ is also a little stubborn, and shows here that he badly wants to be unmastered and indeed unbound; as one also sees everywhere in the Gospel that there is a special stubbornness in the man, who was otherwise such a gentle, willing and serviceable man, as there is not on earth. But when they come to him with laws and want to rule him, then all friendship is over, everything pushes and bounces back as if one were striking an anvil, speaks and does only the contradiction of what they demand of him, even though they say right and well and carry out God's word; as they do here, when they come and say, "This is how you should do: you should keep yourself with the pious and not with sinners. This is a precious teaching and taken from the Scriptures, for Moses himself writes that they should avoid the wicked and do evil out of themselves. They have the text for themselves, they come trolling with their Moses, and they want to strike their law on the man and rule him according to it.

(9) But if it be called the law of God, or the law of man, he will in short be unbound; and is like a unicorn, of which it is said that it cannot be taken alive; it is hunted and chased as it will; it may be stabbed, shot, and killed, but it cannot be caught. So he also does, even if one wants to attack him with laws and strikes at him, yet he does not suffer, but tears through it as through a spiun web and gives them a good text. As, Matth. 12, 3. ff., when they accused his disciples of plucking up ears on the Sabbath, and pretended to God's commandment that one should celebrate the Sabbath, 2c., he even turned it around and tore through the commandment, proving both with scriptures and examples the contradiction. Item Matth. 16, 22. 23. when he proclaims to the apostles how he should suffer and be crucified, and Peter also comes out of good opinion with the law of love, holds God's commandment against him and says: "Lord, spare yourself, this will not happen to you": then he also gives him a good strong chapter, leads him evil and unkindly and says: "Get thee away from me, thou Satan; for thou meanest not what is of God, but what is human.

1246 L. i3, 60-62. on the third Sunday after Trinity. W. xi, 168S-1688. 1247

10 Summa, everywhere, where one only begins to deal with him with laws, he does not want to suffer, but to be free from all laws and to be a master over them, and does not want to keep any law at all, as if he had to do it; and yet again, when it comes from himself, there is no law so small that he does not gladly do, yes, do much more than the law could demand; that one could not find a more willing, more serviceable man, if one leaves him unmastered. Yes, he lets himself down so low that he washes and kisses the feet of his betrayer Judah, and even covers his disciples at night (as the legend says about him and is to be believed); as he himself also says Matth. 20, 28: "I did not come to be served, but to serve everyone. There works of the law belong to it: but not as out of the law or forced by the law; as one also sees in his life that he always goes to and fro in the country, sleeps at night on the earth, fasts forty days, has no rest, and does so much with works that they worried he would come out of his mind, Marc. 3, 21, or harm his body; and he does everything that he always should and can do, without only wanting to be unconstrained and not to let any law strike him; and where one starts it, he locks up and resists most severely. So he is both the most stubborn and the most kind, and at the same time no more stiff-necked man and also no more servile man, who wants to do nothing, if one wants to drive him with the law, and yet does everything and passes over like a deluge with good works, if one only lets him do by himself, without mastering and teaching.

011 This therefore is written for an example unto us, that we should learn what a true Christian man is according to the Spirit, and not judge him according to the law, nor master him according to our prudence: for therefore is Christ our Lord also, that he should make of us such men as he is. And as he suffers not to be bound with laws, but is Lord over law and all things, so neither shall a Christian's faith suffer it. For we are to be so highly placed and set free by Christ and his baptism that our conscience by faith knows no law,

but remain badly unmastered and unjudged by it; so that we are not to be encouraged in any other way according to this inner nature of conscience, for as if no law had ever come on earth, neither ten nor one commandment, neither of God, nor of Pope, nor of Emperor; but always stand in freedom, so that we can say: I know of no law and also want to know of none.

012 For in the state and character by which we become Christians, our works, and the works of all men, cease: so also do all laws. For where there is no work, there can be no law requiring the work, saying, "This you shall do, this you shall not do;" but we are free from all works through baptism and Christ's blood, and are justified by grace and mercy, and live by them alone before God. This, I say, is our treasure, since we are Christians, and live and exist before God; for how we should live according to the outward nature in the flesh and blood does not belong here.

Therefore, a Christian must learn to rule his conscience before God in such a way that he does not allow it to be taken captive by any law, but, if his faith is challenged with it, he resists it and does as Christ does here and elsewhere, since he makes himself so obstinate, strange and whimsical that neither Moses nor a lawyer can get along with him, even though he is otherwise the most humble, gentle and kind man.

(14) But this is an excellent great art, which no man could do, save he alone, who was a master of it, who could overthrow all the laws and teachers of the law. But we cannot do it, for the devil plays his game in our flesh and blood, when he seizes a man in his conscience, and calls him to account as to what he has done and what he has not done, and disputes with us both about our sin and piety. Man is led into a pit of glue and deep mud, so that he cannot come out and is only sunk deeper and deeper; for it lies on him as a heavy burden, and presses him so that he cannot rise above it, walks and eats himself up with it, and cannot be satisfied. As I also feel in myself that I cannot work my way out,

1248 L. i3, 62-"5. on the third Sunday after Trinity. W. xi, i688-i6so. 1249

I wonder if I will work in it and strangle myself to get out of the hole, so that I will overcome the law and accomplish so much that it will have to be silent and say, "Well, now you have done enough, now I am satisfied with you. But nothing will come of it, for it is such a deep pit that no one would be able to get out of it if he had all the world to help him; as those can testify with me who have tried it and still experience it daily.

(15) This is why our whole nature is so skilful that it wants to deal with works and laws, and to follow those who say, "Why does he eat with tax collectors and sinners? If he ate and drank with us, he would do right. Item, why do thy disciples pluck up the ears, and do that which ought not to be done on the sabbath day? And will always bargain and dispute with it until it says, Now thou art righteous. For it can come no higher nor understand but that the doctrine of the law is the highest doctrine, and that its righteousness is the best life before God; so it remains eternally imprisoned and bound in it. And no matter how she attacks it and tries, she can never bring it to the point that she could satisfy the law, that it has nothing to demand of her nor to punish her; but must remain imprisoned under it all her life, as in an eternal dungeon. And the longer she strangles and beats herself with it, the angrier she makes it, until she falls to the ground.

(16) How then shall I do, if the law oppresses me and presses my conscience, because I feel that I am not doing what it requires? Answer: See how Christ does here, and sets his head against it, and also makes himself obstinate, not wanting to let any law drive him, even though it is taken from God's commandment. So learn thou also to do, and say to him arduously, Dear law, leave off thy disputing, and go thy way; for I have nothing to do with thee now: yea, for this very reason that thou comest, and wilt deal with me, and ask how pious I am, I will not hear thee; for before this judge, before whom we now dispute, it is not what I am, and ought to do, or not, but what Christ is, and giveth, and doeth. We are now in sleep

The bride and bridegroom are alone in the chamber, and it is not for you to come there or to speak into it.

(17) Nevertheless, it always knocks and says, "Yes, you should still do good works, keep God's commandments, if you want to be saved. Answer: Do you hear that it is not necessary to do this now? For I already have my righteousness, and the chief of all blessedness, without any works, in my Lord Christ, and am already blessed before you come, so that I have no need of you. For as I have said, where works are not, there is no law; and where the law is not, there is no sin: Therefore let nothing but the bride alone reign with Christ in her chamber, in which she has all things with one another, and needs nothing that is necessary for salvation, and let the law remain outside with its whistling and whistling, and confidently despise it and push it away, if it wants to attack the conscience; for it does not belong here and comes at an untimely moment, and wants to do where it should not come; for here we are in the article that is called: I believe in Jesus Christ my Lord, who suffered, died and rose again for me 2c.Both the law of Moses, and the law of Caesar, and the law of God, shall depart from it, and shall only freshly smite away all that would dispute with me of sin, and of right, and of wrong, and of all that I might do.

(18) Behold, this liberty is Christ's pattern unto us, that we, being Christians by faith, suffer no other master; but badly hold that we are baptized, and called unto Christ, and are justified and sanctified by him, saying, This is my right, and my treasure, and my work, and all things, against sin and wrong, which the law can make and bring upon me. If thou wilt have any other law, works, statutes, sin, take them where thou wilt: with me thou shalt find none. Thus a man could defend himself and stand against the devil's inspiration and temptation, whether of past or present sins; so that these two might be separated far from each other, Moses and Christ, works and faith, conscience and outward life; so that where the law and the works and the laws are separated, the two might be separated.

1250 L. i3, 6s-"7. on the third Sunday after Trinity. W. xi, isso-iM. 1251

If the law wants to touch me and frighten my heart, then it is time that I give the dear law a vacation, and where it does not want to, I confidently strike it away and say: I will gladly do good works and promote them where I can, in his time, when we come among the people; but here, where my conscience is to stand before God, I will know nothing of it, there only leave me unsworn, and tell me nothing of my doing or not doing; there I hear neither Moses nor Pharisee, but Christ alone shall reign here and be all; and will, like Mary, sit at his feet and hear his word; outside shall Martha remain, and handle in the kitchen and do her housework, and leave the conscience satisfied.

019 But how, if I have sin in me still, is it not right? Answer: Yes, it is true, I am a sinner, and do wrong: but for that reason I do not despair, nor run to hell, nor flee from the law; for I still have a right and work above Moses, by which I take hold of him who took hold of me, and cleave to him who took hold of me in baptism, and put me in his bosom, and by the gospel called me to the fellowship of all his goods, and made me believe in him. Where he is, let the Pharisees and Moses with their tables, all lawyers with their books, all men with their works, be silent and depart; for there no law has any right to accuse or to demand, though I have not done so nor can do so; for in Christ I have abundantly all that I lack and lack.

(20) Such, I say, is the doctrine and art of Christians, and belongs only where Christ is to reign and the conscience is to deal with God; but it is not preached to rude, insolent, frivolous people; for such understand nothing of it, and confuse and pervert such doctrine, as St. Peter 2 Ep. 3:16 also says, to their own condemnation, taking it as a means of living as they will, and saying, "What may I do good works for? What harm is it that I am a sinner? For Christ has abolished the law 2c. Now this is not true either; for here you must also look at Christ in the other place, what he does more. For here he speaks himself,

He is the man who seeks the poor lost sheep, and proves it with his present action, that he receives sinners and tax collectors and preaches to them. Then you will see that he does much more than the law commanded, and teaches you with such examples. He teaches you to do the same with such examples. So proud is he that he will not be under the law; and again, so willing that he will also do much more than the law may require. So also live that you do not wait until you have to be driven and troubled by the law, but do by yourself what you ought to do without the law; as St. Peter exhorts 1 Ep. 2:16: "As freemen, yet not as though you had liberty to cover wickedness, but as servants of God"; and Paul Rom. 6:18: "Since you have been set free from sin, you are servants of righteousness." These are those who do everything with a free conscience without the constraint of the law.

21. For the gospel, if it is right in the heart, should make such a man who does not wait until the law comes, but is so full of joy in Christ, has a desire and love for good, that he gladly helps and benefits everyone where he can, out of a free heart, before he even thinks of the law, dares to give his life and limb, asking nothing of what he suffers because of it, and thus becomes full of good works that flow from himself; Just as Christ, forced to do so, does not want to pick up a straw, but unceremoniously allows himself to be crucified for me and for all the world, and dies for the lost sheep; that is, work upon work.

22 Therefore learn well to distinguish and to put and divide these pieces rightly, when it comes to the meeting where the law and sin dispute with the conscience, so that you can confidently take the must in the mouth and tell it to be silent, point it out to your old man; bring him to Moses in the school, so that he may dispute with him and say: Listen, you are lazy and sluggish to do good, to serve your neighbor. Where you ought to praise Christ, you would rather drink a jug of beer; before you should be in danger for Christ's sake, you would much rather rob and deceive your neighbor where you can. For the same lazy rascal who does not go away

12528 . 13, 67-69. on the third Sunday after Trinity. W. xi. 1693-1696. 1253

If the fists will not work, the feet will not walk where they should, the eyes will not look with chastity, then you may take stone tablets and beat the donkey with them, so that he must go away.

23. Therefore, where you attack me, as it is right to say to Moses, I will gladly hear you and follow, namely, the fist and my life, besides the faith and righteousness of my conscience before God; You may rule as a disciplinarian among the servants of the house, and call me to be obedient, chaste, patient, to do good to my neighbor, to help the poor, to praise and glorify God, and to let me be defiled and blasphemed for His word's sake, and to suffer all the plagues of the world; all of which I am well pleased to do, and will do more than I can do according to the outward man. For the Spirit is willing, saith Christ, and more than willing, though the flesh be weak. For thus he allows himself to be circumcised, sacrificed in the temple, scourged, and crucified, who has no need of him, nor does the law require of him. But if thou wilt reach further, where thou shalt not come, into my heart and faith, there will I neither hear thee nor see thee; for there I have another great treasure, unspeakable, which is called Christ, with his baptism and gospel. Summa, as for the outward man, thou canst not put on too much, nor do too much: but to the conscience thou shalt put on nothing at all; for where the Spirit is that bringeth Christ unto us, he is above all laws; as St. Paul saith, 1 Tim. 1:9, "To the righteous there is no law given," and yet doeth more than he could according to the flesh. For according to the flesh we are nothing but sinners, and for the sake of our person we would have to remain condemned under the law; but for the sake of Christ and baptism we are high above all laws.

(24) So Moses shall do his work apart from Christ, that he may drive them that are not Christians, or ever the old man. For by this he does not make Christians righteous or just; but he does this well, that he may show them what their office is, which they are glad to do according to the Spirit, unless the flesh be willing afterward, or be able to follow the Spirit, so that they may keep it.

The people of the world still need to be admonished and admonished, but their consciences remain free, so that the law has no right to accuse and condemn them before God. Therefore, such teaching and exhortation must be done in Christianity, just as the apostles did, to exhort and remind each one what he should do in his position.

25. But over the others, who are not Christians, Moses must be allowed to rule, and both fists and consciences must be troubled, so that he will force and afflict them to do what is right, and to refrain from evil, even though they do not like to do it; as there are the ruffians and stiff-necked people, who do not respect the freedom of Christ or do not understand it, even though they may talk and boast about the gospel, but they only abuse it for their own will: Let them know that they belong to Moses. For these are not the people who can grasp this doctrine, who walk along so confidently, and make themselves believe that they know nothing of the gospel, or can do otherwise; but only those who stand in such disputation of conscience with the law on account of their sin and God's wrath, and are frightened by it, and feel that their heart says to them, O woe! how have I lived? how will I stand before God? and so they go away too fearful and stupid, since the others are too hard and presumptuous, that they neither feel nor respect the law, nor their sin and misery. And so both are wrongly divided, because those who should have nothing to do with the law have it all too much, yes, they feel it alone; but the others, who should feel it alone, are not concerned with it anywhere, yes, the more one wants to frighten them with the law and God's wrath, the harder they become. That is why another master belongs to them, namely, the executioner and caning master, who teaches them: if they do not want to do good in God's name, they must do it in someone else's name, and have no thanks, but hellish fire and all plagues as their reward.

(26) Whereas, as I have said, Christ will teach us both here and everywhere by his example and preaching, who bear our sin and the burden of the law.

1254 L. 13, 69-72. on the third Sunday after Trinity. W. xi, 1696-1698. 1255

We want to be Christians, and we would like to be Christians, so that we also get used to resisting him and point him out to us, and not leave room for the devil, who wants to break out of Christ's bridal chamber through the law and take his place, that is, take away the conscience's joy and comfort, so that he drives man into despair, so that he cannot lift up his head or his heart before God. For this is the art of the Christians, who should learn and know something more than the common, raw people know and understand, namely, that they can fight with the devil and stand against him when he attacks us and wants to dispute with us out of Moses; So that one only confesses to him no disputation and action, but remains badly wise from Moses to Christ and in the same; because he alone deals with it, that he brings us cunningly from Christ under Moses; because he knows, where he brings it, he has already won.

(27) Therefore take heed that thou be not led astray, nor be enticed out of this circle; but though he reproach thee much of the law, as being the word of God, which thou owest to obey, thou mayest answer him, saying: Do you hear that I do not want to know or hear about any law now? For we are in the circle and in the place where it is not asked what I shall do and what I shall not do. I know well beforehand that I have not done nor do what the law requires; but of this the question is how to get a gracious God and forgiveness of sin, and to learn the article from Christ; then I will remain in the arms of the Lord Christ and cling to His neck, and crawl into His baptism, God granting, the law telling me, and my heart feeling what it will. If we only keep the main part pure and this lock firmly and well kept, then I will gladly do and suffer by heart as much as is laid out for me.

28 Behold, he that learned this art would be a perfect man, as Christ was, so far above all laws, that he might call St. Peter a devil, the Pharisees fools and blind guides, and take must in the mouth, and be called

Silent, and thus living without law at all, yet fulfilling all laws, both proud and stubborn against everything that wanted to bind and imprison him, and yet also of himself subservient to all men.

29. But this is always the defect, that we can never learn these things rightly, but the devil lies in the way, and leads us to turn back, and are only too willing and humble to hear all that the law says, and are frightened by it, because we should put up our heads and neither hear nor follow; again, wanting to get too much into freedom by heart, because we should confidently press the body and exercise it with the law, so that it must suffer everything that hurts it, because it still sins: So that sin remains outside, where it should remain, and has its Moses, who lies on its back and drives it; but inwardly neither sin nor law reigns, but Christ alone with pure grace, joy and comfort. In this way all things would be right, and man would be qualified for all good, both to do and to suffer all things with joy and a willing, glad heart, out of a fine, righteous faith in the grace of God through Christ.

(30) Whoever is able to do this, let him give thanks to God, and see that he does not do it too well, nor measure himself by great skill. For I and my kind cannot yet do it, as we should be able to do it, although we have tried the most and practiced it the longest; for, as I have said, it is such an art that no one can do it except Christians, and all must remain students and learn it all their lives; Without only the other secure spirits, who alone can do everything, but can do nothing everywhere before such a supposed art, and thus have gone the furthest; and no more annoying thing, nor greater misery and harm to Christianity, than through such clever ones, through whom everything becomes full of rottenness and sectarianism, and vain such people, who serve neither God nor the world, neither hear the law nor the gospel rightly. They hear neither the law nor the gospel, but surely despise the former and grow weary of the latter, and always seek other teachings. But neither do we preach for their sake, as they are not worthy of it, and are punished by God that they do it.

1256 L. is, 72-74. on the third Sunday after Trinity. W. n, 1698-1701. 1257

They never learn it, nor do they get anything out of it, though they hear it; so that we alone keep it, and they take nothing out of it for us, except that they hear the vain sound and tone of it. This is the first part that Christ teaches here with his example. Now let us also consider the beautiful sermon of the Lord, as he begins and speaks:

II.

What man is there among you that hath an hundred sheep, and if he lose one, and leave not the nine and ninety in the wilderness, and go after him that is lost, until he find him? 2c.

(31) Not only is the Lord Christ obstinate in not following their doctrine and mastery, but he also shows their good cause and refutes it with great subtlety, shutting them up so that they have nothing to complain about, and even concluding them with their own actions and examples, so that they are ashamed in their hearts that they should think such things of him and reproach him in such great things that they themselves do in much lesser things and want to do with honor.

32. For how could he answer them better than to say: Ye great masters and dear men of wisdom, will ye call and teach me to cast away from me the poor sinners that desire me, and to come unto me, that they may hear me; when ye yourselves for the sake of one lost sheep do much more, when ye miss a few among hundreds, and leave the nine and ninety standing alone in the wilderness, that is, in the field by the hurdles, and run after the single hundredth, and have no rest till ye find it again? and call it well done and a praiseworthy work, and if someone punished you for it, you would consider him mad and foolish. And I, as a savior of souls, should not do to a man as you do to a sheep, when it is not like a soul to all that lives and works of all animals on earth? Shall you not then be ashamed in your heart to master and punish me for such work, which is immeasurably better than the work you yourselves have done?

praise and praise? that where you punish me, you must first condemn yourselves.

That is to say, they have answered for it and shut their mouths with all honor, and they have shown cause enough why they need nothing of their mastery everywhere, and why they neither want nor should suffer from it. So they start as they should, so that they gain nothing but their own sin and disgrace. For it is a disgrace to all masters, and even an insulting sacrilege, that they dare to overmaster a man who is the master of all masters set by God. And it should also be done as I have said: Whoever wants to master and judge a Christian, and from his baptism and articles of Christ, lead him to rule with his prudence or law, that he must not only become a fool, but also commit abomination and murder; for he desecrates God's temple and sanctuary, and with diabolical sacrilege encroaches on his kingdom, since he alone is to rule by his Holy Spirit; That such a one honestly and well deserves that God again makes him sin and shame before all the world, because he wants to be master in the devil's name, since Christ alone is master, and runs with his head against the man who is too high and too clever for him.

34 Therefore it is not good to jest with Christians, for they are living saints; and let all the world be on oath against the man who is called Christ, for nothing is gained by him, and he will not suffer himself to be taught and mastered. So also, a Christian cannot and should not suffer; or if he suffers, and admits or gives way to such admission, because one wants to master and reprove Christ in him, or to dispute his faith with law or works doctrine, then he is lost and fallen from Christ. Therefore let us only hold fast to him, and not consider whether all the world overcomes and masters us. For if we stay with him and keep the right understanding of this article, we will drive in all such clever ones and put them to shame; for this Christ should and will remain unpunished and unmastered, but he alone wants to master and punish all the world, so that they must either accept him with grace for their Lord and Master and consider themselves fools.

1258 D. is, 74-76. on the third Sunday after Trinity. W. xi. 1701-1703. 1259

recognize, or become disgraced with ungraciousness and go down.

(35) But I have said before that this sermon is far too good, sweet and comforting for the coarse, rough crowd and mad, gnarled rabble, and we preach nothing to them everywhere, that they may know it; but only to those who are in terror and anguish of conscience, or in danger of death and distress, and the devil disputes with them about their sins, that he may drive them into gloom and despair. This lovely image should be held up to them, so that they may be comforted and rejoice. The others, however, who are living in the merriment before, and do not know much about what melancholy and spiritual sadness is, are to be directed to Moses and Master Hansen with his servants, and to the devil afterward. For it is too kind, and much better painted, than no man can paint, and none so eloquent, that can paint it out, and obtain it with words; but must be grasped with faith in the heart, as much as it is possible. But we must show a little of it, that we may give cause to meditate on it.

(36) I also have, saith he, an hundred sheep, that is, the flock of all Christendom, one of which is lost, and come out of the fellowship of Christendom. If you want to know how I feel, just draw both of these shepherds and the lost sheep. For this same shepherd, who is but a man, and tends the unreasonable cattle that are made to be slaughtered and strangled, still has such a heart for his lost sheep that he is as anxious how it will be recovered as the sheep itself is for such its shepherd.

37 And the little sheep, when it understands (as it understands by nature) that he is its shepherd, is not afraid everywhere, but runs to him with all confidence and goes before him with all trust; yes, as soon as it hears his voice, it cries out and runs after him, and has no rest until it comes to him. And so, of course, there is friendship and love between them both, even one heart and mind toward another: so that where the little sheep could speak and pour out its heart, it would desire nothing but to go to its shepherd; and again, the shepherd has no other care.

nor thoughts, because how he finds the sheep again, which came from him and is lost, runs and sends out servants, where he only knows to search, and does not stop until he has found and brought home again. For he knows well what a poor animal it is, which must live alone with the shepherd's help and protection and cannot help itself at all, but is completely lost and must perish where it does not have its shepherd; and without that, of course, it is timid and lonely. And as soon as it gets out of the way and away from the shepherd, it is already lost and cannot stay, even if it comes to other shepherds and sheep and a stranger calls to it; but runs through hedges, water, and whatever is in front of it until it is given to the wolf or otherwise perishes.

38 But on the other hand, it has the virtue and good nature of diligently following its shepherd and knowing his voice very well, and when it hears it, it runs straight to him and does not let itself be turned away from him, whether all the world is calling and beckoning to it, and whether it is already lost and lost, it still has the hope, as much as its nature gives it, that if it would only hear its shepherd again, it would be happy again and free of all worries. So the shepherd is not there, when he finds it again, to be angry with it or to push it away or to throw it into the wolf's jaws; but all his care and thoughts are that he only entices it in the most friendly way and deals with it in the gentlest way, takes it on his own back, lifts it up and carries it until he brings it home again.

(39) This is the image set forth in the creature, by which Christ would shew us what his mind is, and what he doeth toward us, and what we ought to put on him. For since this is true in nature, it is much more so in this kingdom of Christ, which is a kingdom of grace, and of love and comfort. Therefore, take the little sheep that belongs to this shepherd before you, and you will find how much more and higher he takes care of it, and how warmly and kindly he sees to it that it is brought back; and with it he wants to pour out, yes, to have poured out his unfathomable love.

1260 D. i3, 76-7S. On the third Sunday after Trinity. W. xi, 1703-1706. 1261

and fervor against the poor, sinful, frightened, stupid consciences, which are his right sheep.

40 For when a man has lost this shepherd and does not hear his voice, he is like the lost sheep, which goes on and on from him. And even if one entices it and calls it with other teachings, so that it should run toward and think that it will come to its shepherd, it still does not find him, but always runs from one corner to the other, and only becomes more and more confused, and is neither consolation nor help, before it hears its right shepherd's voice sounding again. As experience shows, and as every one can experience in his heart, that when the article is taken away from Christ, or is not driven, here comes a spirit of the mob, and there a fanatic; one perverts the sacrament, and another the baptism; one preaches this, and another another, of peculiar holiness; and every one lures the poor little sheep to himself, and pretends to be the shepherd; from this the sheep goes astray, and more, and more, until it gets out of the way altogether.

The devil also comes with his own thoughts, which he drives into the heart: Oh, if thou hadst done such and such a thing, or hadst not done it! and thus only makes the heart more fugitive and erroneous, so that it does not know where to stay. This certainly happens where Christ is out of sight, and the article does not sound: teach, counsel, or wise as you will, it only grows worse and comes nearer to destruction; unless the right shepherd comes to it again with his own voice.

42. Therefore we should learn to recognize and imagine our Lord Christ correctly, so that we do not regard him as a tyrant or an angry judge, as he has been preached up to now and the devil always holds up to the heart, as one who stands behind us with a sword; But as the little sheep naturally looks at its shepherd, not as one who wants to frighten, chase or beat it, but as soon as it sees him, it is glad, as if it were already helped and no longer had to fear or worry, and runs to him with all confidence.

43 So also, when our confidence shall begin, and we shall be strengthened and comforted

Then we must get to know our shepherd's voice, and let all other voices go, which only mislead us, chase us and drive us, and only hear and grasp the article, which Christ models for us in the most friendly and comforting way, as it can always be painted; so that we can say with complete confidence: My Lord Jesus Christ is the only shepherd, and I, alas, am the lost sheep that has gone astray, and I am afraid and anxious, and would gladly be pious, and have a gracious God and peace in my conscience; so I hear here that he is as anxious for me as I am for him: I am afraid and anxious, as I come to him, that I may be helped; so he is in anguish and sorrow, and desires nothing else, but that he should bring me again to himself.

(44) Behold, if we could thus paint his heart, and press it into our hearts, that he should have such poured out desire, fear, and longing after us; we should not be terrified or afraid of him, but should run cheerfully to him, and abide with him alone, hearing no other doctrine nor master. For where any other teaching comes, whether of Moses or any other, it certainly does nothing, but only hunts us down and torments us, so that we can come to neither rest nor peace. Therefore also Christ Matth. 11, 28. 29. says: "Come unto me, all ye that labor and are heavy laden, and I will give you rest: and take my yoke upon you, and ye shall find rest for your souls. As if to say, "Run and seek where you will, hear and learn all that can be preached, and you will find no rest nor peace of heart except with me.

45 We will gladly preach the good life, the Ten Commandments, and all doctrine; but to the conscience, which is in anguish and terror over its sins, there shall no other word sound but of Christ. For this is the poor lost sheep, which shall have no master, neither can it suffer, without this one Shepherd, who dealeth not at all with it in lawfulness, nor in exacting, but dealeth with it most sweetly and gently, and taketh the sheep with all its trouble, sin, and anguish, and doeth even that which is in the heart of the sheep.

12622 . 13.79-81. third Sunday after Trinity. W. xi. 1706-1709. 1263

the lamb should do; as we will hear further.

46 For here a distinction must be made, as I have said enough before, between the two kinds of preaching, or the voice of Moses and the voice of Christ, that no Moses should be allowed to come to the lost sheep, even if he does it best. For if one wants to boil it in each other, and comfort an afflicted conscience with the law: Have good courage, you have not ever murdered, nor broken marriage, nor done rude things, or meant well, 2c.: that is also a consolation; but it does not last long and cannot endure the punishment. For that does not mean any further or higher consolation than in oneself. This does not help the poor little sheep, for it still remains lost and forlorn, and cannot help itself or come to its shepherd.

47. But if it is to be helped, it must be shown the right shepherd, who comes and seeks it, that it may be fetched again, and let its voice be heard; then it may receive a right comfort, that it may answer Moses and say: I now regard neither thy comfort nor thy terror, and make it only as evil as thou canst, let me be a murderer, and yet a murderer, and have hanged my father and mother; but now, because I am in anguish and terror of God's wrath and eternal damnation, I will not hear thee, nor follow thee. For I myself feel and confess that I am, alas, a poor lost sheep; but this is my salvation and comfort, in which I take comfort, that I have the Shepherd, who himself seeks me, his lost sheep, and carries me on his back. So let us discuss, not how pious or wicked I am, but how I come to Christ.

(48) Therefore one must always preach according to what the people are. For I have said that this doctrine is not profitable for a coarse hard man. Just as it is of no use to give a coarse thresher sugar and delicious refreshments that belong to a sick person; but a good piece of hard bread and cheese and a drink of water should be given to him; but other soft and sweet food spare for the sick or young children who cannot digest anything hard. So you must also

See to it that you divide it rightly and give to each his due, like a wise steward; so that you keep the preaching of Moses and the Law until you find hard, reckless people who live safely and without fear. Let them eat only coarse threshing food, that is, listen to the angry Moses, who thunders and flashes from Mount Sinai, chokes and kills the children of Israel in the desert, drowns King Pharaoh in the Red Sea 2c.

49. But where there are sorrowful, weak hearts and consciences, and now lost sheep, then only be silent about Moses and all the works of God done in the law, and only speak of the works done through Christ in the time of grace; And let the poor conscience well imagine how he shows himself toward the lost sheep, namely, that he is the dear pious shepherd, who is so afraid and anxious for the sheep that he leaves everything, that he only repeats the same, and does not desist until he brings it home again. For he is sorry that a man is in sins, afflicted and despondent, and cannot bear that he should remain therein and perish; but entices you with his sweet gospel most kindly, that you only come to him and let yourself be taken and carried on his shoulders, and be called his dear little sheep.
50. For that group must not be called the lost sheep, which lives safely and in a rush, not caring whether God is angry or laughing above, but is a wild goat, which can neither be shepherded nor kept; but they are called lost sheep, which are oppressed by their sin and are in the fight of faith: since it is not a matter of losing Moses, but Christ and his main article, that is, since the conscience is in anxiety and worry, whether God will be merciful to him. This is the right sheep, which sighs and cries for its shepherd, and would gladly have him helped; as David Ps. 119, 176. says: "I am like a lost and forsaken sheep, O Lord, seek thy servant" 2c. Such also taste the sugar and this kindly feet refreshment, that the heart may be refreshed, that it fall not into despair, but be restored by such comfort, not in Moses, but in Christ; not that he should have Moses for a friend, or be able to satisfy, but that he should have a

1264 L. 13, 81-83. on the third Sunday after Trinity. W. XI, 1709-1711. 1265

gracious God in his Lord Christ, may God grant that Moses remain with his comfort where he can.

(51) Though it is good, and ought to be, not to live contrary to the law, to rob, to steal, to murder, to wrong and harm one's neighbor, yet such a life does not give the right comfort to the heart, but is only a tickle to the skin, which does not pass through nor remain. For when the devil comes and attacks the heart, he takes away all comfort; and though thou hast done right, he may bring tenfold against it, contrary to it; yea, he may well find much that is unclean in the very best works, and make all things sinful. Therefore nothing is to be built on such consolation, but only freshly beaten away, and spoken: God grant that I may be pious or not, I will save that to its place, where one is to teach and act from works; but in this circle, where I now stand, it is not to act from my works and piety, but from Christ and his works, which he does against me as his lost sheep. If you want to ask me if I am pious, I will answer badly, "No, nor do I want to be in this circle.

52 But if you ask whether Christ is pious, then I can say yes without doubt, and present him as my piety and defiantly refer to him. For I was baptized into it and have the seals and letters in the gospel that I am his dear sheep, and he is the good, pious shepherd who seeks his lost sheep and deals with me without any law at all, demands nothing of me, neither drives, threatens nor frightens me, but shows me sweet grace and lets himself down under me and takes it upon himself that I only lie on his back and let myself be carried. Why then should I be afraid of Mosiah's terror and thunder, and of the devil's, because I lie in the protection of the man who gives me his piety and all that he has for my own, and carries and holds me so that I cannot be lost, because I remain a sheep and do not deny the shepherd or fall from him wilfully.

So you have presented the picture in the most friendly way, as it may always be painted. But it is only for the sake of faith.

do. For the image is fine and comforting and the right truth; but it is lacking in that it does not feel as one should feel it. For because the sheep goes astray, that is, when a man feels his sins pressing upon him, and does not know where to stay, and the devil frightens him, only the contradiction is found, and he cannot believe that it is true, even what he has heard here, by present feeling and experience, escapes him. For the devil has turned his face so that he feels nothing but God's wrath and disgrace, and has so weighed down his heart that he cannot rise above it or turn his eyes away from it, indeed, he is so deeply immersed in it that he sees nothing in Christ but an angry judge; just as he has been painted and driven into all hearts by the shameful papists, sitting alone on the rainbow with a sword in his mouth.

For this is the devil's true art and mischievousness, which he practices against the poor erring sheep, that he perverts such an image and makes a noise before the eyes, so that it can no longer know its shepherd, and leads the man under the name of Christ under Moses, that he even disputes about Christ, as he did before with Moses, so that he needs a strong faith that it is true, and the man must first fight against himself because of it. For feeling is strong in itself; so the devil makes sin and terror so great that one's marrow and bone and heart in the body would disappear.

55 Therefore it is not so soon to be learned as to be esteemed. When there is peace, it is easy to believe that Christ is so sweet and kind: but when fear and terror come along and fall upon the heart, man is blind and misguided, wants to judge only according to his heart and feelings, clings to them, and strengthens himself in his error; for he is caught up in it, and cannot think otherwise than that it is so, and yet it is not true.

(56) Now this is the art, that he may speak to his own heart: If thou confessest thyself to be a lost sheep, thou sayest rightly, but that thou wilt therefore depart from Christ.

1266 L. 13, 83-88. on the third Sunday after Trinity. W. xi, 1711-1714. 1267

and imagine him to be the man who wants to chase you and scare you, that is the evil devil. For if you saw him aright and knew him as your right shepherd, you would not shrink from him nor be afraid, but run to him with joy and confidence. For he is not there to condemn you, but comes to you, seeking to carry you on his back, to help and deliver you from sins, error, the devil's power and all misfortune. If then you feel that you are a sinner and deserve God's wrath, you should cry out and run to the dear shepherd all the more for this very reason, so that he may help you from it; and do not let him be imaginary to you in any other way than as the little sheep imagines its shepherd, which cannot be afraid of him, but becomes cheerful and confident as soon as it sees and hears him, even though it has run away from him: He knows that he bears neither wrath nor displeasure against such a sheep, and he can provide nothing for himself but love and all that is good for him.

(57) So also here all things are to be done, that thou mayest learn to regard Christ aright according to the word, and not according to thine own thoughts and feelings: for men's thoughts are false and lie, but his word is true, and cannot lie. For so he has also proved with living action and example, and still proves it daily in all Christendom. Therefore we alone must press the word into the heart and weave ourselves into it, and learn the art that we might prove our own heart false and set this article against it. But it is an art that I cannot do; and the other reckless spirits much less, as much as they can boast of it, when they have once heard of it, and yet never taste nor know anything of it. For it can be spoken and preached, but how difficult it is to prove by deed, that is well known to those who take it seriously.

(58) Now this is the first sign of the lovely Christ, presented by Himself in this Gospel, that He pours out His heart so completely, and is so anxious after the

Sheep, that he alone may go after him, besides the nine and nineteenth: not that he should affright or smite him, but that he should help him, and bring him home again, and gladden the wretched afflicted heart and conscience with his kind, sweet voice; so that on both sides there may be a hearty love and joy toward one another, that thou mayest see how thou doest great love and pleasure to him, if thou cleave to him with all thine heart, and doest all good to him.

59 Secondly, you see how he pours out his joy and unspeakable kindness with all kinds of outward signs and gestures, how friendly he is when he has found the little sheep. For he does not deal with it with any law or activity, as he would be right to do, that he should drive it before him like the other sheep and let it go by itself: but he goes to it and lays it on his shoulder, and carries it himself all the way through the desert; takes all the work and trouble upon himself, so that only the little sheep may have rest and a place to live, and does it gladly with all his heart, yes, he is full of joy that he has it again. On the other hand, look how well the dear little sheep is doing, how it is lying on its shepherd's back with all peace and security, and is also happy that it is lying so gently and is not allowed to go, safe and without worry, both from dogs and wolves, that is, from all error and lies, danger and destruction. That is called a friendly painting and excellent, lovely and comforting to look at.

60 For our Lord Christ does this same thing when he redeems us, which he did once in the flesh in his suffering and death, but now does forever in power and spiritually through his word. With this he lays us on his shoulder, carries and protects us, so that we are safe from all danger of sin, the devil and death, even though they are terrified and stand as if they want to snatch us away and devour us. For the carrying does that we may recover and remain from all misfortune, and may fear nothing; as the little sheep that lies on the shepherd's back, nothing can be challenged, though the dogs bark at it in hostility and the wolf prowls about, but hangs its head without care and sleeps.

1268 L. is, 88-88. on the third Sunday after Trinity. W. xi, 1714-1717. 1269

probably to it. So also we, if we continue in the faith of this article: I believe in Jesus Christ our Lord, who suffered, died, and rose again for us 2c.; then we must not worry that we will be lost, or that the devil will devour us, even though he opens his jaws wide 2c. For then we are not in our own way, neither do we walk with our feet, but hang upon the neck of our dear Shepherd, and lie upon his back, where we are safe; for sin, death, and hell, though they be wicked and terrible, must surely devour him; otherwise we poor little sheep would soon be lost and corrupt.

For as the sheep cannot keep itself, nor take heed lest it go astray, when the shepherd doth not always shepherd and guide it; and if it go astray and be lost, it cannot find itself again, nor come to its shepherd, but the shepherd himself must go after it, and search until he find it, and when he hath found it, take it upon his back, and bear it, lest it be again scared from him, or driven away, or caught by the wolf. So we, too, can neither help nor advise ourselves to come to rest and peace of conscience, and to escape from the devil, death and hell, unless Christ himself fetches us again through his word and calls us to himself. And if we come to him and are in faith, we are not able to maintain ourselves in it, nor to exist, unless he himself always lifts us up and carries us by his word and power; because the devil lurks for us everywhere and without ceasing, and prowls around us like a roaring lion, as St. Peter 1 Epistle 1. Peter 1 Ep. 5, 8, that he devours us: that here it is of no use at all to boast of our free will and powers, neither to begin nor to continue and to stay with it; but Christ, our shepherd, alone must do everything.

62 But now we are sure, as long as we are on Christ's back, that we will remain safe from all terror and misfortune. For he will certainly not let us be torn from his! He will certainly not let us be torn from his neck, nor will he throw us from him, because he is so cheerful and of good cheer that he will only have the sheep again and bring them to the other fold. In short, there is no

He is not frightened, nor driven, nor demanded; but he is kindly borne, and lives a life of grace, that he may tend his flock with the utmost gentleness. Moses, on the other hand, not as a shepherd of the poor, weak sheep, but of the rough, strong cattle, with his rod and staff, drives his flock before him three days' journey in the wilderness, until they are weary; for this belongs to the hard, rough people.

63 And we also, when we come under Moses, that is, according to the flesh and outward life, must ourselves go and do what the law requires. But according to our faith we are not to suffer any work to be done upon us, nor to be required of us; but only to be carried, and to be lifted up most neatly, not on horse and chariot, but lying on his own back and shoulders. Which is done, as I have said, when he preaches the word to us, that he died for us, and on the cross bore our sin in his body, and put the devil with death and sin under his feet, and brought us to everlasting life, and bears us up forever, as long as we live; that we may not look on our lives, how pious and strong we are, but lie on his shoulders alone. For in this circle or article we must not care for any sin, death, or life, but have all things in Christ, who bears us and sustains us.

64 Now he is not satisfied with the two things, that he so kindly seeks the lost sheep and so gently and joyfully carries it; but also, when he brings it home, he makes a special feast and rejoices, calls neighbors and friends together to rejoice with him; yes, he makes it so great that God in heaven, together with the whole heavenly host, is pleased with it, and with them all creatures, over a poor sinner who repents. In order to indicate and interpret who he is, whom he calls his lost sheep, namely, such a sinner who repents, that is, who feels his sin, and is heartily sorry for it, and would gladly be rid of it and come to Christ and amend his life, even outwardly; which is called a miserably sorrowful heart and shattered conscience, which the devil inflicts upon, so that he is filled with sorrow and

12708 . 13, 88.89. On the fourth Sunday after Trinity. W. xi, 1717-171s. 1271

would like to sink into grief 2c. For he is also such a man, who neither seeks nor carries a sheep, because it is lost and knows neither counsel nor help for itself.

Now behold, how could he preach more kindly and comfortingly, or what more could he do to make a heart glad and awaken a strong confidence in him? Because we see such a shepherd, pictured by him even to us poor sinners, who so reluctantly loses his sheep and so eagerly seeks them, and when he finds them, carries them with all joy, and spreads such joy that all angels and saints, yes, all creatures, rejoice with him over us and smile kindly at us, so that even the sun must shine much more sweetly. As it naturally happens that when a man is sad, the sun also looks at him and everything he sees is dark; again, when the heart is joyful, the man also sees one thing so joyful, and all things shine brighter and lighter for him.

66. whoever can believe this firmly should also receive true comfort and joy in and through the Lord Christ, because here he has a certain promise that if he thus holds on to Christ and allows himself to be carried on his shoulders, he will be a dear guest.

is in the Kingdom of Heaven and is received with all joy.

But it also feels very different in the sadness and melancholy of the conscience, since the heart cannot think otherwise than that every angel stands behind it with a bare sword; that it can draw no joy, neither from God nor angels, that some also cannot look at any creature happily, are afraid of the dear sun, yes, of every rustling leaf. All this makes them bite and devour themselves with their own thoughts, and they would like to work themselves out, to work so much, and to feel themselves so pious that they must not be afraid; but by this they only make evil worse.

68 If you want to find true comfort and joy in your heart, learn to imagine such a beautiful image and word of the gospel, so that you seek it where it is to be sought, namely, in Christ and nowhere else. For in the man you will find everything, if you only stay in his hat and on his shoulders. But what comfort may be sought apart from him, that is not for the heart, though thou mightest call all creatures to thy aid, and have all the joy and pleasure of the world in one heap.

On the fourth Sunday after Trinity.*)

Luc. 6:36-42.

Therefore, be merciful, just as your Father is merciful. Judge not, and ye shall not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you. A full, pressed, shaken, and superfluous measure shall be put into your bosom: for even with the measure that ye measure with shall ye be measured again. And he said to them a like thing: May a blind man lead a blind man? will they not both fall into the pit? The disciple is not above his master; if the disciple is like his master, he is perfect. But how can you see a mote in your brother's eye, and not see the beam in your own eye? Or how can you say to your brother, "Hold still, brothers, I will pull the mote out of your eye, and you yourself do not see the beam in your eye? You hypocrite, first take the beam out of your eye, and then see to it that you take the mote out of your brother's eye.

*This sermon is found in a b c, further in a single print from 1523 and in the two collections '14 and 27 sermons) from 1523, as well as in the booklet "Drei schöne Sermon, gepredigt durch Doctor Martin Luther zu Wittenberg." 1523. cf. Erl. A. 13, 89. D. Red.

1272 "-13, 89-92. on the fourth Sunday after Trinity. W. xi. 1720-1723. 1273

This gospel describes to us the works of love, which one should show toward his neighbor in temporal goods and need of the body. The Lord indicates this almost in a few words in the gospel, because he said the other day that we should love our enemies and do good to those who hate us, bless those who curse us, pray for those who offend us, if they strike us on one cheek, we should offer the other, and if they take our skirts, we should also let go of our coats. He sums this up here in a short resolution and says Summa Summarum: "Be merciful, as your Father is also merciful." There you see the good works described here in a heap, which we are to practice towards each other, as the heavenly Father has practiced them towards us and still practices them without ceasing.

You have often heard that we do not need works against God, but against our neighbor. You cannot make God stronger or richer with works, but you can make man stronger and richer with them; that is where they are needed, and not to God. You have often heard this and now you have it in your ears; would to God that it would also come into the hands and into the works!

(3) Therefore, you see here how it is a wrong thing to do works against God that one should do against one's neighbor, and to put one's faith in men and saints that one should put in God alone. Turn it around, and it is right, thus: faith must be due to God alone, which receives divine works, which God alone works, and these works of God we receive through faith alone. According to this, we should take care of our neighbor and order all our works so that they serve our neighbor. Before God we are to act with nothing but mere faith. Cause: For no one can help us but God alone, and what we have in body and soul we have from God alone, on whom alone we should set our hearts.

4th Now they pervert it so that they put the faith due to God on themselves and on other people, and fall there on their little feet, and what the high masters devised

that is where we put our confidence. Is not this the devil and death? as God says in Jeremiah Cap. 2, 13: "My people have committed two sins: one, that they have forsaken me, the living fountain, and have digged for them broken pits that cannot hold water. Second, v. 35, he says to the people, "Thou sayest, I will turn away mine anger from thee; thou hast not sinned. "Behold, I will go to judgment with thee, because thou hast said, I have not sinned."

(5) First, he says that the bride has become a harlot and has turned away from God, the living fountain from which flows life, blessedness and all goodness, which they have forsaken. On the other hand, they build on their own thing, their own little fountains, and make for themselves a fountain of their own, in which there is no water. So also our papists build on their own little fountains, on their mass-keeping, fasting, praying, and the like; this may well be regarded as a well, as if they wanted to draw life and blessedness from it, when it cannot hold water; and they leave God, the living fountain.

(6) Then, saith he, they may rebel against me, and I will not be angry with them, but they will have their thing and their work right, and will be justified with me. Behold, this is the other sin, that they will protect their works. Therefore God says: I will go to judgment with you and show you how wicked you have become, that you have always gone your own way.

(7) Behold, faith alone is due to God, and it alone shall purchase from God what is necessary for us, temporally and eternally; and it shall purchase it all, so that it does not think that it has earned it. The same faith should then flow out again toward the neighbor, without any addition: not that one wants to put happiness into it, for God does not want that, but wants only the conscience to be placed upon it. Just as a bride must cling to her bridegroom alone and to no one else; so God also wants us to trust in Him alone.

8 Lucas indicates this when he says: "Be merciful, as your Father is merciful.

12742 . 13. S2-S4. On the fourth Sunday after Trinity. W. Ll, 1723-1725. 1275

is." Then I must set my conscience against God in such a way that I have a kind, merciful Father, and then go out to my neighbor and be merciful to him as well. I must bring faith in and up to God, and works out and down to my neighbor. Thus Abraham, when he went up to God on Mount Moriah, left the servants and the asses under the mountain and took only Isaac with him, Genesis 22:5. So shall we do: if we would go up to God, we shall come with Isaac alone, that is, with Christ through faith; and leave the servants and the asses, that is, the works, under the mountain.

(9) Now let this be said concerning the entrance of the gospel, concerning faith and works, that faith goeth in and up, and works go down and out: so that we are justified in the sight of God and man, to do glory to God, and to look freely to him, and to believe according to his word, and to love our neighbor enough. Now let us examine the words of the Gospel one by one.

Be merciful as your Father is merciful.

10 Now how is God merciful, our heavenly Father? So that he gives us all goods, bodily and spiritual, temporal and eternal, in vain and out of pure goodness. For if he should give us out of and according to our merit, he alone would have to give us hellish fire and eternal damnation. Therefore, what he gives us in goods and honor is pure mercy. He sees that we are in death; he has mercy on us and gives us life. He sees that we are children of hell; therefore he has mercy and gives us heaven. He sees that we are poor, naked and bare, hungry and thirsty; therefore he has mercy on us, clothes us, feeds and waters us, and fills us with all goods. So what we have, spiritually and physically, he gives us out of mercy and pours his goods on us and in us. Therefore Christ says here: Follow your father, and be merciful also as he is merciful.

11 Now this is not a bad mercy, nor is it such as reason

teaches. For it is selfish: it gives to those who are great and learned and deserving; it loves those who are beautiful; it gives to those from whom it derives benefit and piety. This is a particular, beggarly, piece-meal, shaggy mercy. For if I give to him that hath deserved it, or look upon beauty and friendship, it is a duty and a debt, and not a mercy. This is also what the Lord means when he says before this gospel Luc. 6, 32-34. "If you love those who love you, what do you gain? For sinners also love their lovers. And if you do good to your benefactors, what thanks do you get? For sinners do the same. And if you lend to those from whom you hope to take, what thanks do you get? For sinners also lend to sinners, that they may immediately take again." But the Christian's mercy should not seek its own; it should be done in this way: it must be round, and open its eyes, and look at all alike, friend and foe, as our heavenly Father does.

012 And where this mercy is not, neither is faith. For if your heart is in faith, that you know that your God has shown Himself to you in this way, so merciful and kind, without your merit and purely in vain, since you would still be His enemy and a child of eternal curse: if you believe this, you cannot leave it alone, you must also show yourself to your neighbor in this way; and all this for the love of God and for the good of your neighbor. Therefore see that you make no distinction between friend and foe, worthy and unworthy; for you see that all those who are told here deserve something else for us, except that we should love or do good to them. And this is also the Lord's intention, when he says Luc. 6:35: "But love your enemies, do good, and lend, hoping for nothing in return; and your reward shall be great, and you shall be the children of the Most High. For he is kind to the ungrateful and wicked." Let this be the first piece of the gospel to say.

13. Further, someone would say here: "Now that you have taught that works are not valid against God, how is it then that here immediately

1276 D-13, 94-97. on the fourth Sunday after Trinity. W. xi, 1725-1728. 1277

The contradiction is when Christ says: "Be merciful, as your Father is merciful; judge not, and ye shall not be judged; condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven; give, and it shall be given you. Which sayings all sound that we should act before God with our works, and thereby serve that God be merciful to us and forgive us; when you have always heard that faith alone accomplishes everything.

14 Now notice this, as St. Paul and the whole of Scripture says to and fro: for they urge that one must believe and act against God by faith alone. Therefore, the sayings as they are here, take them to mean that works alone are the test and proving of faith, that where I believe, I must be merciful, not judge, not condemn, forgive and give to my neighbor. Take the example of Genesis 22:5 ff. What did Abraham do when he was told to sacrifice his son? He obeyed the commandment, and now he wanted to cut off his son's head and drew his sword. What happened? The angel of the LORD rebuked him and said to him, "Do not lay your hand on the boy and do nothing to him, for now I know that you fear God and have not kept your only son from me.

(15) So also here: we must receive before we spend; before we do mercy, we must receive it beforehand from God. We do not lay the first stone; neither does the sheep seek the shepherd, but the shepherd seeks the sheep: therefore set the works so that we obtain nothing with them before God, but that without merit we obtain from God all that we obtain. Thus God speaks in the prophet Isaiah Cap. 65, 1: "I was found by those who did not seek Me, and I appeared to those who did not ask for Me." And at the end of the same chapter he says, "The time will come when I will hear them before they cry out, and because they still speak, I will hear them." For before we seek him, he finds us; before we ask for him, he has us. So St. Paul says to the Romans Cap. 3, 23-26.:

"There is no difference; they are all sinners, and lack the glory they should have in God, and are justified without merit, by His grace, through the redemption that came by Christ; Whom God hath set forth to be a mercy seat, through faith, in his blood, that he might prove the righteousness that is before him, in that he forgiveth the sins which were before done in the patience of God, which he bare, that he might prove at these times the righteousness that is before him, that he alone might be righteous, and justify him that is of faith in Jesus Christ." And in the following chapter Rom. 4, 4. 5. he says: "But to him that worketh not the reward of grace is imputed, but of duty. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." "For if it be by grace, merit is nothing: otherwise grace is not grace," as he says in the eleventh chapter, v. 6.

(16) Secondly, set the works so that they may be a certain sign, and like a seal pressed on a letter, that I may be sure that the faith is righteous. Cause: If I feel in my heart that the work flows from love, then I am sure that my faith is righteous. If I forgive, then the forgiving makes me certain that my faith is righteous, and assures and proves my faith that God has also forgiven me and forgives daily; but if I do not forgive, then I may freshly conclude that I lack faith. This is how it happened with Abraham, the work made his faith known to him. God knew that he believed, but he had to know it and prove it.

(17) Therefore works henceforth are but the free fruits and evidences of such faith. For what good would it be to me if I already had a strong faith, if I did not know it? As if I had a chest full of florins and did not know it, it would be of no use to me; but if someone revealed it to me, he would do me such a service as if he gave it to me. So also, if I have faith and do not know it, it is of no use to me.

1278 8 . 13, S7-9S. On the fourth Sunday after Trinity. W. xi, 1728-1731. 1279

it is of no use to me. Therefore it must break out and become known to me through the following works, which are then a sign and seal that faith is there. This is also the intention of St. Peter, when he finally says of the works of love and the virtues of faith in 2 Ep. 1, 10, 11: "Therefore, brethren, be all the more diligent to establish your profession and election; for if you do these things, you will not fall, and so the entrance to the eternal kingdom of our Lord and Savior Jesus Christ will be richly given to you. He does not say, do good works that you may be called, but that you may be sure of your calling.

18 Therefore be well accustomed to the Scriptures, that ye plump not into them, and strengthen works with such sayings. For works are rejected in this, that we should not think to become godly by them: but in this they are commended and praised, that they are necessary to our neighbor, and are the tokens and fruits of faith.

(19) Behold, I had to go out of my way, lest I should strengthen the minds of the papists, which they have mistakenly here in this gospel. Now God often sets such sayings against each other, as it seems to us and to reason that He should train us in reading, and that we should not think that we have the whole Scripture when we have scarcely a saying. Some sayings lead the mind how we should act before God by faith alone; as the one: "Without merit we have been saved." Then, lest the body lie idle and sluggish by heart, we also have sayings that guide and exercise the body, such as these: "Forgive, and it shall be forgiven you; give, and it shall be given you"; and the saying in Matthew Cap. 25, 42 ff., where the Lord Christ says that he will require works at the last judgment, when he will say to the damned: "I was hungry, and you did not feed me; I was thirsty, and you did not give me drink; I was a guest, and you did not shelter me; I was naked, and you did not clothe me," and so on. These sayings want to graft and beat in the unwise, careless spirits, and drive everything on the works; that is wrong. But those who are spiritual

They are drawn to the body and stand before God in the spirit alone; this is right and necessary, for man has two things in himself, spirit and flesh. For this reason there are some sayings that lead to faith alone in the spirit, and others that lead to works alone in the body; for a saying of Scripture cannot lead to the spirit and the body at the same time.

(20) Here we must also say how we should treat our temporal goods toward our neighbor. With the goods we shall do thus: we shall let take, we shall lend and give to our neighbor where and when he wills. And these are strict commandments, and not only counsels, as they interpret them, which teach: If any man will be perfect, let him do them. Therefore, those who want to live up to this have moved into monasteries and want to be fully righteous. Therefore all monasteries are built on a devil's muck. For there is no nation that is more stingy and allows itself to be robbed of less than this. Now, if you want to be a Christian, you should lend what you can, freely, without any extra charge. If we see someone who does not have anything to give us again, we should give it to him freely and let go of the debt, as Nehemiah did in Ezra chapter 5 (Neh. 5). For God has given it to you, who can give you more, if you believe otherwise Item, if something is taken from us, we should not demand it again; but the neighbor should stand up for us, and help, so that not too much happens to us, defend against injustice and complain about violence.

21 Now behold, these works have drawn monks and priests altogether to be the only ones. And with this they have drawn all the others away, who, if they have not done a Christian work in their lifetime, fall to the teaching of the monks, when they die, they endow masses or other wills, so that everything is fulfilled and settled. But here you hear: If we want to be Christians, we must lend, give and let ours be taken, or we will lack faith.

(22) Therefore see and understand this gospel, that you do not act otherwise in the sight of God than by faith alone, and let yourselves be saved.

1280 D. i3.99-101. on the fourth Sunday after Trinity. W. xi, 1731-4733. 1281

the works go beyond serving the neighbor alone. And this is said of the first part of the gospel. Now let us see what follows in the Gospel, where the Lord tells us what kind of mercy he means. And says:

Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven; give, and you will be given.

23 The Lord divides mercy into three parts, so that we may know what mercy is to be shown to our neighbor. First, we are not to judge or condemn; second, you are to forgive your neighbor if he has done something against you; third, you are to help the needy: this is what the word "mercy" means where it is found in Scripture.

(24) And all this must come from a righteous heart, so that it may be done without hypocrisy and falsehood, not looking at the person. For if thou wouldest do good to them that do good to thee, or do good to them that do good to thee, or harm to them that harm thee, it would be great error: but so shalt thou do unto them, as Christ saith here before this gospel, Thou shalt follow thy heavenly Father, and love thine enemy; do good to him that doeth thee wrong; forgive him that offendeth thee; lend to him that hath need; and so forth, as ye have heard.

(25) Now to say of the first part, how we ought not to judge nor condemn, it is to be noted that God has appointed the temporal sword to punish public vices, only to see that it is not done contrary to God's command and commandment, so that one does not kill one if he is innocent. For if the judge does wrong, he is equally a death-slayer as another. The Lord does not speak of this judgment here; Luc. 12, 14. He remembers it when he said to the one who wanted to tell his brother to divide the inheritance with him: "Who has made me a judge or a judge of inheritance over you? For the kingdom of Christ does not ask for outward things.

26. but the LORD says here about a

The other judgment, namely, that one considers another good or evil from that which he does not see from the outside, which alone is God's judgment. For it may happen that you see your neighbor sinning today, whom God will receive tomorrow. You can also be pious in front of yourself and not remember your sin. Christ has forbidden judging, for there can be neither love nor unity where there is such judging and condemning among people. To judge or condemn another is to have a beam in his eye, as all hypocrites have in their eyes. For they that think themselves righteous are offended at their brethren: for whatsoever they do, it displeaseth them, and they themselves will not see their sin. But so it happens that when you see much of the other's sin, you are not aware of the beam in your eye, and so you fall into the judgment of God. Therefore, you who judge another are a greater sinner in the sight of God than the worst of knaves or whores, of whom God alone knows who will be blessed or damned; all sin is nothing if you hold it against your judgment.

(27) These hypocrites are so skilled that they rejoice and delight in speaking of another's adultery or vice, and in stirring up their neighbor's filth; and what other people do, they always put to the worst, and no one can please them; and though they do not do it themselves, yet they love to hear others speak of it. If you were pious, you should cover up and help as much as you can. And it commonly happens that those who judge and judge others are the worst of whores, even after your flesh; yes, they judge not only men, but also God Himself.

28 Therefore, if your brother is a sinner, cover his sin and pray for him. If thou make manifest his sin, verily thou art not a child of the merciful Father; for otherwise thou also wouldest be merciful like him. This is certainly true that we cannot show such great mercy to our neighbor as God does to us; but this is the devil that

1282 L. 13. 101-104. on the fourth Sunday after Trinity. W. XI. 1733-1736. 1283

We do evil against mercy, which is a sure sign that we have no mercy in ourselves. All this is what the Gospel text means when it says:

Even if a blind man shows the way to a blind man, will they not both fall into the pit? The disciple is not above the master, but he who becomes perfect becomes like his master. How can you see a mote in your brother's eye, and not see the beam in your own eye? Or how can you say to your brother, "Hold still, brother, I will take the mote out of your eye," and not see the beam in your own eye? Thou hypocrite, first pluck out the beam out of thine own eye, and then see that thou pluck out the mote out of thy brother's eye.

29 As if the Lord would say, "You think your brother is blind, and you want to punish another; that is, you want to lead another, and you yourself are blind. You think he is a sinner, and you think you are pious. What is this but that your heart is so minded that you are better than he? Which is nothing else, but that thou wilt lead others, being thyself blind; and he that followeth thee falleth with thee into the pit. Paul also says to the Romans Cap. 2, 17-23, about the companions who let themselves think that they are better than others, and wanted that one should follow them more than the word of God. 2, 17-23: "But behold, you are called a Jew, and rely on the law, and boast of God, and know His will; and being instructed in the law, you test what is right and what is not right, and fail to be a guide to the blind, a light to those in darkness, a reprover of the foolish, a teacher of the simple, having the form of knowing what is right in the law. Now you teach others and do not teach yourself. You preach that one should not steal, and you steal. Thou sayest not to commit adultery, and thou committest adultery. You are afraid of idols, and you rob God of what is his. You boast of the law, and defile God by transgressing the law." Therefore, in the beginning of the same chapter, he also says to the hypocrites: "Therefore, O man, you cannot excuse yourself for who you are,

who judges, for in judging another you condemn yourself, since you do the very thing you judge. For we know that God's judgment is right against those who do this. But thinkest thou, O man, who judgest them that do such things, and doest the same, that thou wilt escape the judgment of God?"

(30) I mean that this is telling the truth to hypocrites, who presume to show others the way which they themselves do not know, and so lead others into the pit with them. Therefore saith the Lord, The disciple is not above the master: but he that becometh perfect shall be as his master." This is a common saying: I cannot learn more from my master than he knows. Why does the Lord say this saying? For the sake of two masters: the first is blind; if I follow him, I also become blind; if he falls into the pit, I also fall into it. The other master is the merciful Father, from whom we are to learn mercy; if we follow him, we will also become merciful, as he is merciful; and if we were always merciful, we would become perfect, as he is also perfect; but this does not happen, because we are here in this life.

(31) The other part of mercy is that we should forgive those who offend us. A Christian can never be so offended that he should not forgive, not seven times, but seventy times seven times, as the Lord said to Peter, Matt. 18:22. Therefore God also forgives a Christian his sin or infirmity, that he may also forgive others their infirmities. Christ has illustrated this with a beautiful simile and parable, which he concludes with these words: "My heavenly Father will do the same to you, if you do not forgive your brother his sins from your heart.

32 And this we also ask daily in the Lord's Prayer, where we ask and say with an addition: Forgive us our trespasses as we forgive those who trespass against us. Is this not a great thing, if I poor sinner forgive my neighbor his sin or fault, that God may also forgive me my sin and fault?

1284 ". 13. 104-106. on the fourth Sunday after Trinity. W. XI, 17S6-17SS. 1285

Forgive infirmities? If one strangled my father, what would it be against my sin to have offended God?

The third part of mercy is that we should give and come to the aid of the poor and needy. John says about this in his 1. ep. cap. 3, 17: "If someone has the goods of this world, and sees his brother in need, and closes his heart to him, how does the love of God abide in him? For where the love of God is, it must prove itself outwardly. Therefore also belongs the saying of Christ Matth. 5, 7: "Blessed are the merciful, for they shall obtain mercy." Therefore the Lord adds a promise here in the Gospel and says: "Prayer, and it will be given to you. A full, pressed, shaken, and superfluous measure shall be given you into your bosom." And further says, "For with the very measure that ye measure with, it shall be measured unto you again."

34 Let this be said enough for now about the three pieces of mercy that we should show to our neighbor. The words of Christ in Matthew 7:12 should be a special stimulus to us. Since he spoke a great deal about the Christian life and how we should treat one another with love

He decides and says: "Everything that you want people to do to you, you do to them. This is the law and the prophets." Now every man is so skilled; if he were sick, he would want all the world to come to his aid. If I am a poor sinner, in disgrace, with a troubled conscience, I want all the world to comfort and help me, to cover my sin and shame. In the same way, I should behave toward my neighbor, not judging or condemning him, forgiving his faults, helping him, advising him, lending and giving, as I would have them do to me if I were in anguish and distress, in misery and poverty.

35 And in this way Christians will be recognized as loving one another and showing mercy to one another. This is also what the Lord Christ said to his disciples in the Lord's Supper, when he said John 13:34: "I give you a new commandment, that you love one another as I have loved you. By this shall all men know that ye are my disciples, if ye have love one to another." This is the Gospel; we want to call upon God for mercy.

On the fourth Sunday after Trinity.*)

Second Sermon.

1 Of this gospel, dear friends, there would be much to preach, but we will not take it all before us this time, lest we overload ourselves and retain nothing of it. You have heard in the text, how our dear Lord and Saviour, Jesus

*This sermon is found in d, as well as in a print from 1535, titled: "A Christian beautiful consolation in all kinds of sufferings and afflictions from the 8th Cap. to the Romans, sammt der Auslegung des Evangelion auf den vierten Sonntag nach Trinitatis. Preached by D. Mart. Luth." Cf. Erl. A. 13, 105. and 9, 94. The words in are from the print of 1535.

D. Red.

Christ reproaches us with the works of mercy, how we should be merciful, not judge, not condemn, gladly forgive everyone, like that, gladly give and help everyone who may. If we do this, he says, we shall again be given a full, pressed, shaken, and superfluous measure. But if we do not, we shall be measured again with the same measure, so that we have measured others. With this he seriously forbids his Christians not to condemn or judge anyone, not to avenge themselves, not to take anything away from anyone, but rather to

1286 2 .i3,iok-io8. On the fourth Sunday after Trinity. W. xi, 1739-1742. 1287

forgive and give.*] In order that this gospel may be the better understood, we must first answer our adversaries, who reproach us with this text as a strong, firm ground of their doctrine, and defy it, as if they had already certainly won it, that by works one could obtain forgiveness of sins and eternal life. Here, they say, it is clearly written, "Forgive, and you shall be forgiven; give, and it shall be given you." What can one say against such bright sayings? Therefore it certainly follows that one can obtain forgiveness of sins by good works. By this and similar sayings they want to have proven that we are justified and saved by our own merit; they reproach and condemn us as heretics for teaching that we are saved only through faith in Jesus Christ, who was crucified and died for us, gave his body for us, and shed his blood for us for the forgiveness of sins. Thus they make Christ useless to us and call the doctrine of faith bad error and lies. So here it is that one blind man leads another.

(2) Well, we always let them go, because they want to be blind and stubborn; but if they were serious about recognizing the truth, they could easily see from this gospel where such sayings actually go and want to be interpreted. For the gospel clearly says that Christ does not speak to those who are first to obtain grace, but to his disciples, who are already children of grace and righteous, and are sent out by him to preach such grace and salvation to others. From this it clearly follows that they already have forgiveness of sins, are pious and righteous, and should not first obtain it by works. To such, I say, he speaks, and teaches them how they should hold themselves against their enemies, namely, that when they are persecuted by them, they should not persecute them again, but patiently suffer all these things, and do them the best against them.

*This had already been indented here by Walch from the edition printed in Wittenberg in 1535. D. Red.

3 Therefore this is not the opinion, that by such works as are here told, they should first obtain forgiveness of sins and righteousness, which is valid before God; but Christ speaks badly and plainly to his disciples, whom he chose and called apostles, as St. Lucas indicates before this gospel, and teaches them how they should conduct themselves when they now preach. As if to say, "Dear disciples, I am sending you as sheep in the midst of wolves, and commanding you such a ministry that you should preach, and the others that they should hear, accept, and believe your preaching. Then it will happen to you that you will anger the world and have it as an enemy, and will find as much friendship and love from it as sheep do from wolves, because it will become mad and foolish about your preaching and will not want to suffer it at all. Therefore send yourselves into the cause, that ye may lead a better life and walk than your enemies, who will exercise all manner of mercilessness against you with judging and condemning; not only will they not forgive you any sin, but they will cry out your best works and good deeds for the greatest sins. Item, they will not only give you nothing, but also hunt you down from yours, and take and withhold by force. So they will deal with you, but beware that you do not become like them; but where they judge, you do not judge; where they condemn, you bless; where they avenge, you forgive; where they take, you give. For hard before, the Lord teaches the same thing, saying, "Love your enemies; do good to them that hate you; bless them that curse you; pray for them which offend you. "2c.

4 In this way St. Paul also exhorts the Christians to the Romans Cap. 12, 18. 19. and says: "If it is possible, as much as is in you, be at peace with all men. Do not avenge yourselves, but give place to wrath." Christ teaches the same here, saying, "Be merciful, do not judge, do not condemn, do not avenge yourselves, give and help everyone; so that you do not become like evil to your enemies, but rather, that they may be caused by your good and kind conduct to give you a good testimony.

1288 L. 13, 108-110. on the fourth Sunday after Trinity. W. XI, 1742-1744. 1289

And at last they must go into themselves and say: Behold, these people we judge and condemn, and do all our wills with them: against this they do not defend themselves and do not avenge themselves, but suffer everything patiently and overcome the evil with good. They must indeed not be evil people, because they have such great patience and pay for evil with good; I will also stand by them, because they do no harm to anyone, even though they have good cause to do so 2c.

5 From this it is easy to see that Christ does not teach us to become righteous and just by works, but exhorts those who are already righteous and just to be merciful, as their heavenly Father is, 2c., so that the Gentiles may be improved by it, and so entice the unbelievers with their merciful and innocent lives that they may be converted and improved not only by their preaching, but also by their good conduct.

6 St. Paul also teaches the Corinthians 1 Ep. 7, 13: "If a woman has an unbelieving husband, she should not divorce him, as long as he wants to suffer, so that she remains a Christian. Cause: It may happen that the man is moved to convert by the virtue of his Christian wife, and say: I see in my wife that Christians are fine people; therefore I also want to become a Christian.

(7) They also told of Monica, St. Augustine's mother, who had a strange and strange husband and a pagan. But what did she do? She was able to hold herself against him in such a way that he did her no harm. The other Christian women were very surprised at this and went to her and complained about their husbands, how they could do nothing to thank her, even though they were Christians, and how they were scolded and beaten by her, and they asked how she would do to him, because her landlord was not only a strange man, but also a pagan, so that she would not be beaten by him. [The dear Monica answered them and said: I fear you give cause to your men;

If you were their subjects and did not bark back at them or answer for all their words, but patiently yielded to them and obeyed them, or reconciled with kind words, you would remain undefeated. For thus I used to do to him: If my landlord reproached, I prayed; if he was angry, I gave way to him or gave him good words; thus I not only quenched his anger, but also brought him to be converted and become a Christian. Behold, this fine fruit came from the fact that dear Monica was merciful to her husband, condemning and not judging him 2c. So it can still often happen that, as St. Paul says, an unbelieving spouse may be converted by the other, who is a believer.

(8) So shall ye also do, saith the Lord, because ye are the children of grace and peace, not of wrath and dissension, and are called to inherit the blessing. Therefore you should also bring the blessing to the people, first by your preaching and public confession; then also by your outward good conduct: That when the unbelievers judge and condemn you, treat you unmercifully and take what is yours, that you be merciful to them, do not take revenge on them, but forgive and give to them, and moreover love them, bless them and speak the best of them before God and the world; so that they may know by your good conduct that you are pious, innocent people who not only suffer evil, but also repay evil with good. This will make you a good name among the nations, and will be praiseworthy and honest to me, who am your Lord and God.

(9) So you see that this text does not rhyme at all with the conclusion that forgiveness of sin is obtained by works. For Christ here speaks to those who are already children of grace, and does not teach them how they are to obtain forgiveness of sin, which they had before by grace, by works, as the papists dream; but how they are to hold themselves, when they now appear and preach, against the people who will persecute them, judge them, condemn them, and put on all plagues and calamities, namely, that they may immediately put on the contradiction of their own sins.

1290 ü. is. 110-112. on the fourth Sunday after Trinity. W. n. 1744-1747. 1291

not to judge, not to condemn, but to forgive and to give; so again they shall remain unjudged and uncondemned both before God and before the world. And even if the world condemns them, God will not condemn them, as the 37th Psalm v. 13 says; so they shall also be forgiven and given again 2c.

10 With these words the Lord exhorts his disciples to wait diligently for their ministry and to preach confidently, no matter what, and not to be mistaken at all when all the world reproaches and curses them, but only to continue freely so that they may be rewarded abundantly, for it has already been decided in heaven concerning them that a full, pressed, shaken and superfluous measure will be given to them.

(11) From all this it is clear that Christ is not speaking here about righteousness, how one should become righteous before God, which only happens through faith in Jesus Christ; but that he is teaching his disciples how they should lead a good life here on earth among the unbelievers, who will judge and condemn them, so that they may create much benefit among them. If they do this, they will be rewarded here and there, not that they will earn forgiveness of sins, for no work, no matter how good it may be, can accomplish this; but if they suffer or lose something because of it, it will be repaid to them a hundredfold here in this life, as it is written in Marc. 10:30, and in that life they will be more gloriously adorned and decorated before other saints. Because they have done and suffered more for the sake of Christ than others. For the prophet Daniel, Cap. 12:3, says that after the resurrection of the dead, "the teachers shall shine as the brightness of heaven, and they that teach righteousness as the stars for ever and ever. And St. Paul says 1 Cor. 15:41: "As one star outshineth another in brightness; so shall it be also with the resurrection of the dead."

12 The Lord further says, "If you do not do this, but pay evil with evil, you will be measured with the same measure that you measure with.

By judging and condemning those who judge and condemn you, you show sufficiently that you are not my righteous disciples and do not yet have forgiveness of sins; otherwise you would be doing what I have told you to do. From this it follows that your faith is not right. Therefore you will turn back, and you will hear from me that you have no faith and are false Christians.

013 But that these things are true, it is sufficient proof that ye judge one another, and help not one another. My Christians do not do this; therefore your sin remains with you and only increases; as it is also written in Matthew 18:34 about the servant who owed his master ten thousand pounds and could not pay, and the master forgave him the debt out of pure mercy; but since he did not want to forgive his fellow servant the very small debt, he returned to the previous debt that was forgiven him with great disfavor from his master and was delivered by him to the tormentors.

(14) Thus our dear Lord kindly entices us to do good works and to live a Christian life even among our enemies. But if we do not do this, he threatens us that he will not consider us Christians; for such works are like a sign or confession, so that we confess that we are righteous Christians. In addition, other people are improved by such works; and we ourselves, who do it, make our profession firm, as St. Peter says in 2 Ep. 1:10, and become richer in the faith,

(15) To this friendly admonition of our Lord Christ we Christians, and especially the preachers, should diligently pay attention; for we also have today, because of our faith and doctrine, great and powerful adversaries, kings, princes, lords, popes, bishops 2c.According to this teaching of Christ, we show all mercy to these enemies of ours, and would not gladly have a hair of their head harmed or a penny taken from them; but this we desire from the bottom of our hearts, that they may recognize their error and sin, and surrender to the grace of God and believe the gospel. To judge, condemn and persecute for their sake

1292 D . 13. 112-114. On the fourth Sunday after Trinity. W. XI, 1747-1^0. 1293

They attack us, take our honor, property, life and limb, as if we were the worst boys the world has to offer. We do not do this to them again, praise be to God; but show them all love and kindness, and gladly want to help them wherever they want to be helped.

(16) Yes, they say, you rebuke us both with writings and in sermons, and condemn us as heretics, and will not let us be the Christian church; (2c.) Is such rebuke and condemnation called mercy? Answer: That is another matter. Christ speaks in this gospel of those who are to suffer injustice; so thou wilt draw it on those who are to punish the unjust halfway through the ministry: this is not right. For those who have the office of judging and condemning do not do wrong when they do it. For just as it is not right or proper for a child to say to his father, "Father, be merciful to him, and God will be merciful to you again," so it is not right for those in the office of punishment. It would be very bad for a thief or an offender to say to the executioner: "Dear master, forgive me and do not judge me, and our Lord God will forgive you again. No, dear fellow, Master Hans shall answer thee thus for the sake of his office, and say: It is not necessary that I forgive thee; I do that which is right: but it is not right to forgive, but to praise. So it is also with father and mother: when they punish their children, they do right; for this is called punishing rightly, when the office requires it. But take heed that thou revenge not thyself on him that should punish thee, though he do thee wrong at times.

(17) Therefore it is not at all rhyming to stretch this text, as if the Lord should speak of those who are commanded to punish wrongdoing, such as preachers and all kinds of authorities, father, mother, princes, lords, and finally also Master Hans, who should not say to the wrongdoer, to whom he should do justice, as they are wont to do: Dear N., forgive me for what I will do to you today. For why does he want to say so? If he is right in doing so, he must not forgive anything that is only due to sin and injustice;

for his office is to punish wrongdoing. Just as it would be wrong for a father to say to his son, "Dear son, forgive me for wanting to push you. No, it is done justly, therefore the son shall suffer it; for God wills it so.

18 Thus does St. Paul in the other epistle to the Corinthians in chapter 5, when he says in v. 13: Si excedimus, Deo excedimus; si moderate agimus, vobis etc.. He had sharply attacked the Corinthians in the first epistle, which seemed to be too much for some; but he does not apologize long, nor ask for mercy, but says badly: "If we do too much, we do it to God, and serve Him; but if we are moderate and drive cleanly, we do it too well for you." He does not want to have done any sin at all in punishing them so severely, but says that he serves God in it; but if he has indulged too much, it has been done too well for them. This is a bad answer to such a complaint: Dear Paule, why do you punish us so harshly? But because he was in the apostleship, he gives no other answer than this: I punish sin as I wish, so I do right by it and serve God with it: not for my own sake, but that God has also commanded and told me so.

19 Thus a judge, when he is in office and sentences an offender to death, can say that he is serving God by doing so. Likewise, father and mother, if they punish the child according to what it deserves, they serve God with it; but if they punish it less than it deserves, it is too good for the child.

020 Know how to distinguish between these things, lest a person who is in office punish and a person who is not in office punish in the same way. An office, be it what it may, is ordained to punish sin, not to suffer injustice, and to keep above that which is right. Therefore, because I and other preachers are in the ministry, we do right, indeed, a work of mercy to the people (let it do us good or harm, whoever will) when we punish them.

21 As it is a great mercy not to let the young people have their way, so that they may have it.

1294 L. 13. 114-117. on the fourth Sunday after Trinity. W. XI. 1750-1752. 1295

with punishment or beating; it still takes effort and work enough to ward off and control the evil, if one already punishes severely. If one were to leave the punishment in place and put mercy in the office, the country would become full of boys and the world would become a noisy pit of murder; one would say to the other: "If you steal from me, I will rob you; if you go to my wife, I will go to your wife again. No, that would be no good at all: therefore Master Hans is a very good and also a merciful man, for he tells the rogue not to do it again, and prevents the others from doing the same. He strikes off the head of the one in front of him; he threatens the others behind him so that they will be afraid of the sword and keep peace. This is great grace and mercy.

022 Again, it is a great mercy, yea, an abominable murder, for a father to leave his child unpunished; for it is as much as if he strangled him with his hands. This is why Solomon says Prov. 23:13, 14: "Do not refrain from chastising the boy, for where you strike him with the rod, you must not kill him. You strike him with the rod, but you save his soul from hell," that is, he does not die from it when you strike him, but makes him alive with the rod and saves his life; for if you do not strike him, Master Hans strikes him so that he dies from it. As if he wanted to say: If you do not push your son with the rod, so that he may live, you are his murderer; for you help your child to become a boy and Master Hans must punish him with the deadly rod; Therefore, you take the rod in your hand and, if it is necessary for him to escape from the deadly rod, you quickly prod him; in this way, you do a noble work of mercy for him, since otherwise, if you let him have his own way, you would become a murderer of him.

(23) Therefore it does not rhyme at all that the papists cry out: We teach others how they should neither judge nor condemn, but we ourselves do the opposite, punish, judge and condemn everyone 2c. For as I have said above, what we do in this, we do ex officio; to this end

Our punishments and judgments are such that no one is harmed, but only benefited. And we must do well by the command of our Lord Christ, who commanded Luc. 24, 47, first to repent, then to preach forgiveness of sins in His name to all nations on earth; and Joh. 16, 8: "The Holy Spirit will punish the world" 2c.

According to this command all apostles first judged the world, punished it and proclaimed God's wrath against it; then they preached forgiveness of sins in the name of Christ, as St. Paul does Rom. 1, 3. 2c. 2, 3, 10, and Christ Himself, when He says Joh. 9, 39: "I have come into the world for judgment" 2c. Those who have accepted such preaching and allowed themselves to be punished and judged by it, have received comfort through the gospel, that without merit, by the grace of God, they are justified and saved through the redemption that came about through Jesus Christ, Rom. 3, 24. To such the judgment and punishment of Christ and the apostles was not harmful, but only very useful, comforting and healing. Again, those who did not let themselves be judged by them remained in their sins, died and were eternally corrupted, and their cities, countries and kingdoms, in which they lived, were miserably devastated and destroyed.

(25) Therefore, as the apostles preached according to the commandment of Christ, so must we also do, saying that all men are conceived and born in sins, and are by nature children of wrath, and therefore condemned, and cannot by their own or any creature's help, counsel, works, merit, 2c. Nor can they attain forgiveness of sins or be saved. This means to punish, judge and condemn everyone, and yet we do this not out of our own will, so that we would be pleased to call people sinners and ungodly, but out of Christ's command and commandment. But we do not leave it at that, but rebuke and comfort those whom we have punished, saying that Jesus Christ came into the world to save sinners, that whosoever believeth in him should not perish, but be saved.

26 Therefore, God-fearing people know us in this.

1296 D-n7-ii9. On the fourth Sunday after Trinity. W. xi, 1752-1755. 1297

They do not blame us, because they realize that we do not proclaim to them the human condition of caps, but the gospel of Christ: therefore they are glad and thank God from the bottom of their hearts that they have experienced the time when they can recognize the dear truth and thereby obtain comfort for their consciences, and they accept this punishment of ours for great mercy. Again, the godless crowd scolds and condemns us for the sake of this punishment as heretics and rebels, as both disturb the old faith and worship, item, the worldly rule and peace. We have to suffer this, but our conscience gives us the testimony that they impose this on us unjustly; in addition, we are comforted by the fact that we are not the first to suffer such disgrace. St. Paul also had to hear from the Jews and Gentiles that he was a blasphemer and rebel. Yes, Christ himself was accused before Pilate that he deceived the people and disobeyed the emperor, and was also hanged on the cross for this reason. With them we want to be called heretics and rebels until our innocence comes to light.

27 If the wretched, obstinate papists were not so bitter and hostile to the truth and to us for the sake of the truth, they would be able to see from our lives that we have kept faithfully to Christ's admonition: "Be merciful" 2c. For we, praise God, have not yet smelled ourselves on anyone who has harmed us, have not driven anyone from home, court, wife and child, have not thrown anyone into prison for the sake of faith, much less beheaded, drowned, burned or hanged anyone for it 2c., as they, the tender saints, have shed much innocent blood, and do not yet cease; but we have kept ourselves according to this teaching and admonition of Christ, honored their state and authority, confirmed with our doctrine, so far as they do right, petitioned and pleaded for them, especially and publicly, also admonishing them with writings kindly and earnestly on their behalf, which God has commanded us to do. For this mercy of ours we have received this reward from them, that they have banished us, cursed us, persecuted us, and have given our brethren much of the

They have expelled and murdered their own. What more shall we do? We still have to bear the name that we are impatient, angry, poisonous, vengeful people who judge and condemn all the world. Well then, we must bear the disgrace before the world, until our Lord Jesus Christ, the right judge, will look into it and decide for us; nevertheless, we let them lie, lust after us and persecute us: but they shall know, if God wills, whom they have blasphemed and persecuted in us.

(28) This, then, is the sum of the opinion of this gospel, how we ought to be merciful even to our enemies. Now we should also apply it to our lives as Christians and brothers, for this admonition is also necessary for us to preach. For although we are all called evangelicals, I fear that most of us are pagans under the Christian name. Well, how can we help them? The name must be granted to all, although few use it with truth. For St. Paul says in 2 Thess. 3:2 that faith is not for everyone; and Christ himself complains in Matth. 22:14 that many are called, but few are chosen. Now those who are righteous Christians should take this admonition of Christ to heart with all diligence, so that they not only show kindness to their enemies, but also much more to those who are called Christians.

(29) Let every man therefore take heed to himself that goeth to the sacrament, and professeth himself to be a Christian, that he deceive not himself. For now one can see how there is a scratching, stinging and scraping among those who want to be called Christians, from the lowest rank to the highest, that sin and shame can be heard; almost everyone falls into shameful avarice, and such a life may well be called a sow's life; for like the sow above the trough, which is strongest, pushes away the others, as if she wanted to eat it all alone: so it is now also in the world]. And everyone certainly goes along, not only giving nothing, but taking it wherever he can get it; so that the word "prayer", which is here in the gospel, has almost faded away and is vain instead.

1298 ns , 119-121. On the fourth Sunday after Trinity. W. XI. 17SS-17S7. 1299

Robbery and stealing have become commonplace. What unfaithfulness can be seen only in day laborers, household servants; how shamefully they earn their living with wanton embezzlement, cheating, and theft. They think it is not theft, and yet it is the same as stealing when they work unfaithfully, as stealing it out of one's pocket. So it is also with the servants and all craftsmen, they are called what they want.

(30) But how will such men stand in that day, when Christ shall ask them whether they have done according to his admonition? For if Christians are to be merciful to their enemies, as Christ teaches here, it is much more fitting for them to show all love and friendship to their brothers and fellow Christians. And if they do not curse their enemies, much less should they curse their friends. If they do not take revenge on unbelievers, but give to them and do good, they should do much more for their fellow believers. Yes, turn the page, robbing, avarice, and one overruling the other with what he can, that is now going on in the world by force. Well, here you hear in the holy gospel that it is said, "Pray, and it shall be given you." If we do not keep it, it will be said, "Take and rob, and it will be taken from you and robbed.

For our Lord God still has so much in store that he can send a disaster upon a city and country, if one has scratched and scraped for a long time, so that brother Vitus will come to whom one must give, or he will take it himself by force. For it will come to that, if one wants to forget the date (prayer), that our Lord God will make a rapite (raubet) out of it. After such misfortune we struggle with all diligence; because where the Lord says: "Prayer", we only want to make it "Take". Well, take, steal and rob as long as you want, what does it matter, the tide will turn one day, that you will be taken again?

32: It is true that it is seen in all histories when a kingdom, principality, or city has risen to the highest level and become rich.

If a country is impoverished, then some war has come or some other misfortune, and it is impoverished again. It is the same with individual families and persons: when they suddenly rise and become powerful, they also quickly fall again. I have seen quite a few of them who were sitting in great estates and yet in a short time were ruined again. Why is that? Because they did not want to give, as Christ admonishes here, but rather took away; that is why it finally turned around with them that they were taken away again; as experience also teaches and the common saying says: De male quaesitis non gaudet tertius haeres: Good, which is badly won, does not reach the third heir. Such, I say, is seen daily in all classes; and though it last for a time, and pass from father to son, yet it perishes with the third heir; for it is a cursed thing, either stolen or coveted.

Through such daily experience, even the children of the world should become wise, so that they would think: Why do you want to be so stingy and stingy for so long? You have no right to possess the good you are striving for; it does not prosper you, as you have experienced in this and that.

But we Christians should be more moved by what the Scriptures teach us. Thus David says in the 37th Psalm v. 16-18: "The little that a righteous man has is better than the great goods of the wicked"; the reason soon follows: "For the arm of the wicked will soon be broken, but the Lord sustains the righteous. The LORD knoweth the days of the upright, and their goods shall endure for ever. "2c. As if he wanted to say: Even if a pious man has little, if he only has with God and honor, it shall be dearer to him than all the treasures of the wicked; for our Lord God wants to shower His blessing on that little, so that it shall last from the children's children to the thousandth generation. This can be seen before one's eyes, for today one finds many old and honest families in the cities, where the goods have reached to several hundred members, where they have been dissipated with the others in the third member. [Such things should be learned from this and similar sayings, and it

1300 L. 13. 121-124. on the Fourth Sunday after Trinity. W. xr. 1757-17S9. 1301

as it is in truth, that it is better for one to have thirty florins with God and honor, than three thousand gained against God and with dishonor. For God blesses the little that the righteous has, says Psalm 37:16, so that he not only possesses it with a good conscience, but also uses it to his advantage, and so that God may have pleasure in it. But from the good, which is gained badly, one may live for a while; but because God's blessing is not with it, it wears out *) and gets lost, so that one does not know where it has gone. For it was acquired with avarice and injustice, and because it was not thought to be stolen, which was taken and no one was told about it, the rust came in and ate it up, so that it could not be seen that there had ever been a penny. As the pagans also learned from experience, and said: Male quaesitum male disperit: evil gained, evil lost].

35 But what shall one say much? No one wants to be wise, except to his own detriment; after all, our Lord God is promised and foretold, but who asks about it? When one has been preaching for a long time, Prov. 11, 4: "Good does not help in the time of wrath, but righteousness helps from death"; item v. 28: "He who relies on riches will perish" 2c.: meanwhile everyone remembers: Dear, tell me what you want, if I had money and goods, I would be out of all trouble; they make a bad liar of our Lord God. But they are aware of it sooner than they would like, that they are deceived. Therefore, dear friends, let us fear and trust in God, and then be merciful and mild, not only toward our enemies, as this gospel teaches, but even more toward our friends and brothers; especially because we hear that our Lord God is so hostile to shameful avarice and wants to blow into such unrighteous goods that they will be destroyed and fly away like dust from the wind. The prophet Haggai Cap. 1, 6. says of the miser that they gather into a bag full of holes; as if he wanted to say: You may well

*) To break, that is, to go out in fibers.

D. Red.

But it shall not profit them, because they desire to be rich through covetousness and other people's harm. And Solomon says: Corrosio in domo impii: The wicked, when he gathers goods with heaps for a long time, has such a curse in his house that he is not only not improved of his goods, but also disappears under his hands, as if the rust had eaten it. Now, dear friends, do not despise such an admonition, but let it be said, and where you would already have been in avarice, only return and mend your ways.

Before, when the devil was served in the papacy, everyone was merciful and mild, giving with both hands cheerfully and with great devotion to preserve the false worship. Now, when one should be merciful, give gladly and show gratitude to God for the holy gospel, everyone wants to perish and die of hunger, no one gives anything, but only takes. Before, any city, after it was large, could feed several monasteries abundantly, not to mention the chaplains and rich monasteries; now, when one has to feed only two or three people in a city, who preach God's word, pass the sacrament, visit and comfort the sick, instruct the youth honestly and Christianly, and yet not from one's own property, but from foreign property left over from the papacy, everyone is hard up.

37 And it shall come to pass, that Jesus and Mary and Joseph shall have no room in the inn at Bethlehem; yet shall he find a little manger, and Mary and Joseph a stable, and therein shall they miserably make themselves as they may. Even though they are not at home in Nazareth, but in a strange place, and at an inopportune time, namely, in the middle of winter, and those in Bethlehem even forget them in the stable, still they do not die of hunger. But before they should suffer famine among their blood friends, who do not care for them at all, the Gentiles had to come from rich Arabia and give gold, frankincense and myrrh to the infant Jesus. Christians understand well what I mean by this. [Therefore let every man observe this exhortation of Christ, that he may give gladly, if he will but that he may be given again.

1302 L. i3, 124-iM. On the fourth Sunday after Trinity. W. xi, i7ss-i76i. 130A

will be given. But if he does not, Christ will surely keep his word that he shall not be given again. And if he already has something, he shall not be given so much grace as to enjoy it; as I have shown above by sayings from the Scriptures].

Now our Lord God not only shows us by His word that He is displeased with our stinginess and that the oppressors of their goods should not enjoy them, but also proves it by daily examples. I want to say one thing as a warning, which happened the other day, whether some would take offense at it. Not far from Wittenberg, there was a farmer who had spent his life in the marketplace and who had been translating people, as almost all of them do now; he went to his land and wanted to see his grain. Then the devil made such a spectre before his eyes that he found the ground empty and could not see any grain on it. The wretched miser was frightened and thought that the grain had been secretly stolen from the ground. He went down to his wife and servants with great weeping and wailing and said that all his grain had been stolen from the ground. Because the woman and the servants run up to see, the wretched man hangs himself and strangles himself by the rope before they come to him again. It was the devil's deception, for the grain was still lying on the ground, all intact; but the devil, out of God's decree, heard him so that he could not see a grain.

This, I say, has happened to us at the door, to frighten and warn us. [What does the poor man get out of it? What good is his goods, which he has so long gathered with toil and labor? The devil wanted him dead, so he blinded him in such a way that he could not see his own grain, and thus gave him the cause to be hanged himself from grief. This is, I think, a curse that fell on the shameful good, that he not only should not have enjoyed it, but also not have seen it, and thus lost body and soul. Such stories have otherwise happened more, as you can see at other times.

And it is good that they should not be forgotten, though there are some who would be bettered by it. The poor man who has hanged himself so miserably will find his judgment; but we tell it to you as a warning. If you do not accept it, but despise it, you do not despise me who tell you, but the Lord Christ who tells you through me. But if ye accept it, and amend your ways, I will give you no reward: for I cannot reward the works of a Christian. But he who says here, "Pray, and it shall be given you," will reward, and only abundantly. - Whoever then is willing, let him receive it; whoever is not willing, let him leave it. This text will not therefore become false.j For although all will not be punished as this man was, yet every one who despises the admonition of Christ will find his condemnation at the last day. And although it is to be wondered at that we should first bring our own harm and curse into our house with our own will and with great care, toil and labor (for a miser's miser's blood turns sour, 1 Tim. 6:10), yet if we would give and help our neighbor according to Christ's teaching, we could well be rich with easy work and cheerful courage. For he who said, "Pray, and it shall be given you," will certainly keep his word, and give again to those who obey his admonition, and only abundantly; for he says, "A full, pressed, shaken, and superfluous measure shall be given you again."

40 But would it not be better for you to have a little with God and with honor, and to give and help the needy according to your ability, and thereby have a good conscience, and in addition the glorious comfort that God would bless and increase your little: than that you have great goods with worry and anxiety, and in addition with an evil conscience, of which you not only cannot enjoy, but also are not powerful? For a miser is the servant and prisoner of his mammon; and you know not only from the word of God, if you will not believe it, but also from daily experience, that it shall not benefit your children or your heirs, but that they shall be consumptive, that they shall be impoverished.

1304 i3. 128-128. on the fifth Sunday after Trinity. W. n, i76i-iM. 1305

(41) What do you get out of it in the end, you wretched man, if you have scratched and scraped for a long time, but that you have let your life turn sour in sins, and that the devil, when the hour comes, drags you into the abyss of hell; and thus you not only shamefully lose your money and goods, which you have never been glad of in your life, but you also miserably lose body and soul, and over all this, with your damned goods, you lead God's displeasure and

Curse your children or heirs, who shall be as little improved as you, yea, shall be impoverished and come into all misery and calamity? Well, he who wants to hear, let him hear. Everyone will have to bear his burden, as St. Paul says Gal. 6, 5 I also mean. Therefore, if you do not want to be told, answer for yourselves. That is enough of this gospel for a little admonition. God grant that it may bear fruit! bring forth fruit! Amen

On the first Sunday after Trinity.*)

Luc. 6, 1-11.

And it came to pass, when the people pressed upon him to hear the word of God, that he stood by the sea of Galilee, and saw two ships standing by the sea; and the fishermen being gone out, and washing their nets, he entered into one of the ships, which was Simonis, and besought him that he would lead them a little from the land. And he sat down, and taught the people out of the ship. And when he had ceased speaking, he said unto Simon, Go up to the high place, and let down your nets, that ye may make a draught. And Simon answered and said unto him, Master, we have labored all night, and have caught nothing: but at thy word I will let down the net. And when they had done so, they caught a great number of fish, and their net was broken. And they beckoned to their companions that were in the other ship, that they should come and help them draw. And they came and filled both ships, so that they sank. When Simon Peter saw this, he fell to Jesus' knees and said, "Lord, go out from me; I am a sinful man. For he was sore afraid, and all that were with him, because of this fishing which they had done one with another: and Jacob and John, the sons of Zebedee, Simoni's companions, were like unto them. And Jesus said unto Simon, Fear not: for from henceforth thou shalt see men. And they led the ships to land, and left all, and followed him.

(1) This gospel is easy for those who have faith, and sets before us two things: the faith of temporal goods, and after that, the faith of eternal goods.

2 First, he shows that those who believe in Christ must also have enough in time. And this he does by giving St. Peter and his companions as many fishes and more than they should have desired; so that Christ also provides, as he has provided for us.

*) This sermon is found in a b c and in four single prints from 1522 and 1523, as well as in the two collections (14 and 27 sermons) from 1523, and in "Drei schöne Sermon, gepredigt durch Doctor Martin Luther zu Wittenberg." 1523. cf. Erl. A. 13, 127.

D. Red.

the belly, if it were not for the cursed unbelief. For look at St. Peter and see well into his heart, and you will find that he does not think that he should catch so many fish; so God comes and enters them into the net, and more than they all would have desired.

(3) Therefore this is an example, that they which believe must have enough; but they which believe not can never have enough, and have no rest how they get goods unto themselves; that they may fall into all manner of vices. Here is what St. Paul says 1 Tim. 6, 6-10: "There is great enjoyment in him that is godly, and let him have his fill. For we have brought nothing into the world; therefore open-

1306 L. 13. 128-130. on the fifth Sunday after Trinity. W. XI, 1764-1766. 1307

We will not bring anything outside. But if we have food and covering, let us be content. For those who want to be rich fall into temptation and snares, and many foolish and harmful lusts, which sink into destruction and perdition. For avarice is the root of all evil. Which some have lusted after, and have gone astray from the faith, and have mingled with themselves in much pain."

Now this saying of St. Paul clearly shows what follows our unbelief, namely, that he who strives for good and wants to become rich must fall into temptation and the snares of the devil. Now we cannot see this, for it is spiritual. But if we could see the harm he does in spiritual things as he does in bodily things, we would have preached well. For we see outwardly how an unbelieving man scatters and does violence to all men, that he alone may scrape together, that he may rely on it, and say, Well, now I have had enough. There we see how unbelief is such a stingy, unkind thing; for it does no one good, is also kind to no one, sells no one nothing, but sees its advantage.

(5) It is a cursed thing that we cannot trust God for our belly, always thinking we will die of hunger, when we must have enough; as Christ says in Matthew chapter 6, v. 25 ff: "I tell you, do not take care of your life, what you will eat or what you will drink; nor of your body, what you will put on. Is not life more than food, and the body more than raiment? Look at the birds of the air, they do not sow, they do not reap, they do not gather into the barns; yet your heavenly Father feeds them. Are you not much more than they? Who is there among you that can add a cubit to his length, though he care for it? Why then do you care for clothing? Look at the lilies of the field, how they grow; they do not work, nor do they sew. I tell you that even Solomon in all his glory was not clothed as one. If God so clothes the grass of the field, which today is standing, and tomorrow will grow in the

Shouldn't he do that much more to you? O ye of little faith! Therefore do not be anxious, saying, What shall we eat? What shall we drink? With what shall we be clothed? For all these things the Gentiles seek: for your heavenly Father knoweth that ye have need of all these things. Seek first the kingdom of God and his righteousness, and all these things shall be added unto you. Therefore do not worry about the morrow, for the morrow will take care of its own. It is enough that every day should have its own plague."

Here you see how God takes care of the birds and the flowers and decorates them so beautifully; much more does he want to give us what we need, but we cannot trust him yet. So the devil has taken us captive in his snares. When one comes to the point that he is not satisfied and does not trust God, then love must immediately cease, so that one does no good to anyone, but only paws at his own heap.

(7) And hence came the clergy, priests and monks: that they might help themselves and feed their bellies, and not work, they ran into the monasteries. And it has become quite a saying: Despair makes a monk; yes, not only monks, but also clergymen, bishops and popes; for they do not trust that God could feed them, and think only that, how all infirmity and poverty may be taken from them. All this is lived in unbelief. Then they go and keep harlots or commit adultery; these are all fruits that follow unbelief, for they have never trusted God to feed them if they took a wife and remained outside.

Now, here is the example that makes us trust in God, and first of all in the belly, because He also provides for us in temporal goods. We see this in Petro here, where he caught so many fish and it fell to him in heaps. This clearly indicates that God does not want to leave anyone, he must have enough if he trusts in him alone; as the 37th Psalm v. 25 says: "I have been young and grown old, and I have never seen the righteous forsaken, or his seed go after bread."

1308 L. 13. ISO-133. On the fifth Sunday after Trinity. W. XI, 1766-1769. 1309

There is no lack of goods, only of faith; the angels should rather come and give. Therefore, the fact that people suffer so much hardship is due to unbelief alone.

(9) And though God is near to us, and will give enough, yet he will have both of us, work and hope, if he will pardon a little; therefore here he calls Peter to make a haul, saying:

Go up to the heights and cast your nets to make a move.

10 As if the Lord said, "Cast in the nets and do the work of a fisherman, and let me worry. I will not leave the care to thee, but the work. But we will turn this back to him: we will take care and let him work. Hence it is that every man seeketh usury, and bringeth money to himself, that he may not work.

(11) Therefore, if thou wilt live a Christian life, let thy God take care how the fish come into the net, and go thou and take a profession, that thou mayest work. But we all want to lead such professions that we are not allowed to work; that is the devil. And that is why we became monks and priests, only so that we would live like junks and not be allowed to work. That is why mothers let their children go to school, so that they would have good days and serve God. Thus it came to pass that one did not know what a good life was: yet God commanded and was pleased that one should eat bread in the sweat; as he said to Adam, "In the sweat of thy face shalt thou eat thy bread," Gen. 3:19. And the deeper thou art in the law, the better it is. Therefore, work thou and believe, and let GOD have it freely.

(12) So they say, when one speaks of faith, and how one should trust in God and let Him take care: Yea, I must long believe that a roasted dove shall fly in my mouth, if I work not. Yes, it is true, you must work, for you are commanded to work: but let your God take care. Believe and work, and not only a dove but also a roasted goose will fly into your mouth.

(13) But there is also the other part, that one should hope whether God will forgive a little. For this reason, he makes them work all night and catch nothing, and makes them look as if he wants them to die of hunger. St. Peter might have thought, since he fished so long and caught nothing: Now God wants to let his belly pine away. But he does not despair, always works at it, and stands and hopes that God will give it to him, even though he is in distress. Then God came and gave him so much at once, and more than he could have caught in eight days.

(14) Therefore you must learn these things, that you may work and hope, if he will forgive you a little; for if he takes you off a little and makes you work in sweat, so that you now think your work is lost, you must be wise, and learn to recognize your God and to trust in him. Then he comes here and gives more than you need, as he does to St. Peter here. Therefore, if God draws you out a little, remember that St. Peter was also raised a little, and yet he was abundantly endowed. Therefore, put your trust in his good will, and do not desist from it, but hope that your works will be profitable and pleasing to him; and there is hope when he desists from us and does not do as soon as we would like. Therefore he must add to it, and put precious stones thereon, that thy works may become important. The precious stone is faith: but the works of other unbelievers are worse, because they are not built on faith. This is the first part of the gospel, now follows the other:

(15) When they have caught the fish, and have tasted the fruit of faith, faith is multiplied and increased. Now, we must first come to trust God with the belly. For he who cannot trust God with his belly can never trust him with his soul. But this alone is the faith of children, since we learn to walk on the benches and still suck the vapors (mother's breast). But through this we must learn to trust God with our souls. This is what the evangelist wants when he speaks:

1310 D. 13, 133-135. on the fifth Sunday after Trinity. W. XI, 1768-1772. 1311

When Peter saw this, he fell to Jesus' knees and said, "Lord, come out of me; I am a sinful man," for they were terrified, and all who were with him, about this fishing trip they had taken with one another.

(16) Let Peter here be a figure of those who believe the eternal goods, and take him for a conscience that now waits and looks for the other goods. A sinful conscience is by nature so clever that it does as Peter did here, that it flees from its Savior, and thinks: "Oh God, I am not worthy to be blessed and to sit among the saints and angels! O the good is much too high! The narrow conscience cannot comprehend the great goods, but thinks: "Yes, if I were like St. Peter and St. Paul, I would believe it. This is a foolish thing; for, if thou wouldst trust in thy holiness, thou wouldst have built upon the sand. No, not so, but do as St. Peter did. For in that he thought himself so lowly, and thought himself unworthy of such grace, he became all the more worthy. And for this very reason, that thou art a sinful man, thou must trust; thou must open wide thy conscience, and blow out thy heart, that grace may enter in.

(17) Therefore, when you have known God, do not refuse Him; that is, when we see the great goods, we should not despair. It is right for us to recognize ourselves, and the deeper the better; but you must not refuse grace because of your sin. For when you find your conscience wriggling and wanting to drive you out, you are most comfortable and skillful, then you will find comfort in your conscience, and say like Micah Cap. 7, 18: "O Lord, who is like you, who takes away sin, and throws it into the sea, and drowns it?" All who do not take away sin are idols. Therefore he says that there is no god like our Lord, because the other gods want to find godliness and do not bring it: God the Lord brings it and does not find it. Therefore you need not despair, though your conscience wriggle, and though the

Sin feels; for the more shameful you are, the sooner God will enter grace.

(18) Now the greatest company goes and adorns itself like a kitten, thinking that God will accept it. No, the Scripture thus praises God, that he takes away sin and casts it into the sea. We shall not be able to take away our sins by our works, nor shall we become righteous by ourselves: God, and no one else, shall do it without merit and without works, by grace alone; as He says in Isaiah Cap. 43, 25: "I am he, I myself, who blot out thy sin for my own sake, and will remember thy sins no more." And so it must be; otherwise you will never get over a happy conscience. Therefore Peter, when he said, "I am a sinner," was right in doing so. It is true that he had good reason to be afraid and to humble himself, but he did not have to reject God, but to accept Him.

Therefore, when I feel my sin and become St. Peter here, and feel that I now want to run away from God, I must first turn around and come closer and closer to Him. For if God had fled and would not take away your sin, he would not have come to you and would not have followed you. Therefore, the more you feel that you are a sinner, and the more you want to run away from God, the more you should press toward Him; you must realize this. For as St. Peter does here, so do all consciences, who are frightened by their sins, and want to run away from God and seek another god. Do not desist from this, but come to it freshly and cling to God. Otherwise, if one wants to run away and seek works, and seek help from another god, and then come to the right true God, he will be found like the foolish virgins, before whom the door is shut because they go to buy oil, Matth. 25, 10.

020 But what did Christ do when Peter thus humbled himself, and in great fear and dismay sent the Lord away? Did he leave him in such despair? No, but goes to him and comforts him, saying:

Fear not, from now on you will see people.

1312 D. 13, 136-138. on the fifth Sunday after Trinity. W. XI, 1772-1774. 1313

(21) This is a gospel word, that the faint of heart may be comforted. And so God makes our work and temptation worthwhile for us; therefore you see how God cares for us physically in that he gives Petro so many fish here, when he would have had enough in two, and also makes him spiritually so full and rich that he should also share his abundance with others, and makes him a fisherman here both physically and spiritually: In the flesh, that he might catch much fish to sell; but in the spirit, that he might be a fisherman of the people: for he hath the gospel, and with it shall he bring in other people also, and multiply the kingdom of Christ.

22. Behold, thus it comes to pass, that if one believes, God gives so much that a man helps all men outwardly with his goods and chattels; from within he breaks forth, teaches others, and also makes them rich within; for such a man cannot keep silent, he must declare to the outside world and tell how he has fared; as the 51st Psalm v. 12 ff. says: "Create for me, O God, a clean heart, and put within me a willing spirit. Do not cast me away from your presence, and do not take your Holy Spirit from me.

Let the consolation of thy salvation return to me, and the free spirit contain me. I will teach the wicked thy ways, that sinners may turn unto thee." Item, in the 116th Psalm v. 10. David says: "I believe, therefore I speak." This means that when I believe, I know God, so I see what other people lack, and I go to them and preach the gospel to them.

(23) So we see in this gospel how God cares for His own, and how He sustains them both physically and spiritually, body and soul. But where it is still lacking at times, it is certainly the fault of our unbelief or that we have only recently begun to believe; for if faith is still new and small, then the good is also small and little at times, so that we may learn to recognize God and trust in Him. But when we have come to trust freely, we cannot fail, for God is filling us with bodily and spiritual goods, and with such abundant treasure that we can help all people. This then means the poor made rich and the hungry fed. That is enough of this gospel.

On the fifth Sunday after Trinity.*)

Second Sermon.

I.

(1) This gospel sets before us two things, by which it exhorts to believe and strengthens faith. First, it shows that those who believe in Christ are also provided for by him in time and in bodily need, and have enough. Then, that he wants to help them much more in spiritual needs, so that he shows this to us in deed, as St. Paul 1 Tim. 4:8 says: "Godliness is useful for all things, for it has the power of healing.

*) This sermon is found only in d. D. Red.

The promise of both this life and the life to come"; just as the Scriptures are full of both promises everywhere.

He confirms the faith of temporal and physical help in that he gives St. Peter and his companions such a great fishing expedition, after they have tried all night in vain, caught nothing, and now can no longer provide or hope to catch anything. But he hereby keeps this order and rule, which he himself gave and taught Matth. 6, 33: "Seek first the kingdom of God, and his righteousness, so

1314 D. 13, 138-140. on the fifth Sunday after Trinity. W. XI, 1774-1777. 1315

the other will all be thrown at you." He follows this saying here and proves it by example and experience, when the people attack him with crowds to first hear his word, so that he must step off the land into the ship and preach to them. But since he has taught them, he will also continue to provide them with the necessities of life, because they suffer need and want.

(3) For though he came not for this, nor preacheth that he would take care of the belly, and supply it; yet he forgetteth not the same, when they seek his kingdom before. Therefore he takes care of the poor fishermen who have caught nothing with their toil and labor all night, but because they have lent him the little ship and let him preach and listen, he also provides them with such a rich haul without their worry and before they ask for it, so that they are taught enough and can well understand that they have such a master in him who cares for them and will not leave them if they cling to his word and remain his disciples.

(4) That he may also comfort his church, or people of the faithful, that he may provide for them, that they may yet find food and a place to dwell on the earth, though they be persecuted and cast out from all quarters, and be uncertain of their place and sustenance in the world; as, besides this and similar examples, many beautiful sayings say, such as Ps. 34:11: "The rich go hungry and starve, but those who fear the Lord have no lack"; and Ps. 33:18, 19: "The eyes of the Lord are upon those who fear him, who hope in his goodness to deliver their souls from death, and to feed them in affliction"; item Prov. 10:3: "The Lord does not let the soul of the righteous go hungry" 2c.

(5) He especially shows by this example how it is with those who are to give and help, and the way in which he is to give and help, namely, where it is like with these fishermen, where they have worked all night, and yet all effort and labor is lost, and no human counsel nor help can be hoped for any longer; as then Christianity is daily confronted by various

For without such trials, toil and labor, it is not possible, and must come to that, if Christ is to help, that there is despair of human counsel, comfort and ability: He comes with his help and thus proves that he still has and can give comfort, counsel, protection and salvation where we are lacking everywhere, and everything we have done, suffered and are still able to do is called nothing and lost; yes, that he also gives and helps more and more abundantly in such lack and inability than one could always accomplish with human strength, art and help.

(6) Again, he also shows that he does not want to forbid or to slacken the work and deeds that we are commanded to do; but he himself also calls his disciples to practice their craft, because he says: "Go up to the heights and do fishing. And so both are delicately set together and guarded, so that our works and deeds do not succeed.

7. For if labor and toil had helped them, they would have done it all night, and helped more, since they did more (and hoped to catch something sooner, since it was quiet and dark) than they do now, since Christ calls them to cast the net in the light of day, and yet felt so superfluous in one move on Christ's word; so that everyone may see and learn from this that work and toil never feed a man, no matter how great and unswerving it may be, but God's blessing and grace, and that it remains so, as they say in German: GOtt hat berathen; item: GOtt bescheret über Nacht; which sayings have come down to us from old pious people who have experienced such things well. As daily experience still shows, that many a man lets himself become bloody with anxious, hard work, and yet hardly earns his bread with it, and never gets out of debt and distress; while another, who does well and does not overdo himself, gets it abundantly and has it flowing to him, so that one must say: It is not because of the work, but because of God's counsels; as also the 127th Psalm v. 2 says: "God has counsels. Psalm v. 2. says, "To whom it is granted, it is given in sleep," as if to say, "It is in vain for you to labor day and night for this reason.

1316 D. 13, 140-142. on the fifth Sunday after Trinity. W. n, 1777-1780. 1317

You will worry and toil until you bring about what belongs in a house, which may be a lot, but it is not in your hands and work, and nothing will come of it unless God Himself is the father of the house and gives it, that it may be called, given overnight; as the grain and all food on earth, yes, everything that all men may have or acquire, must be given by God.

8 For he proves this also in the case of the ungodly and unbelievers, how he lets many a wicked man, who has no regard for God, yet fill his house and yard, even showering them with temporal goods before others: not out of or from their toil and labor, but out of pure blessing; as also the 17th Psalm v. 14. says of such: De absconditis tuis repletus est venter eorum: "Save me from the people of this world," he says, "who have their portion in this life, whom you fill in the belly with your treasure," that is, with such goods as are your divine hidden treasures, of which no one knows where they come from, nor have them in his power, nor can create them for himself, but which alone are bestowed and given by you.

(9) By this Christ wants to provoke and strengthen Christians to faith, and to feed the sorrowful unbelief with its fruit, which is especially avarice and anxious care for the belly and this temporal life, which naturally clings to man as an inherent plague, which stirs and rages in the flesh with lusts of unbelief against the Spirit, as St. Paul Gal. 5:17 says. Paul says in Gal. 5, 17; and the devil hinders faith with his temptations and injections of distrust and doubt in God, and also the world with hatred, envy and persecution of the pious, whom it desires for good, honor, life and limb, and even wants to wipe its feet against them. On the other hand, I say, we see here both the power and the benefit of faith, which holds to Christ's word and rests on it; as St. Peter does here, saying, "Though we have labored all night, and have caught nothing, yet upon thy word will I cast the net." It is this faith that makes such a haul, so that he fills both ships; for without it he would neither have cast the net nor pulled a fish.

(10) Again, Scripture shows everywhere what harm is done by the avarice and care of unbelief, for it certainly cannot obtain anything from God that would be useful or comforting and blessed, and only deprives itself of God's blessing, so that it cannot be satisfied or glad of the bodily goods it desires, and cannot have a good or peaceful conscience. Therefore also Christ Matth. 13, 22. The care of this food is called thorns, before which the word of God cannot come to strength nor to fruit; and St. Paul interprets what these thorns are, 1 Tim. 6, 9. 10. and says: "Those who want to become rich fall into temptation and snares, and many foolish and harmful lusts, which sink men into ruin and damnation. For covetousness is a root of all evil, which some have lusted after, and have gone astray from the faith, and cause themselves much pain" 2c.

(11) First of all, consider what good faith brings and creates. For in addition to having God's grace and blessing, faith also has the promise that it will have enough to meet its needs, and will make its heart good, calm and joyful, so that it may well be called the root of all good. Again, that unbelief with its worries and avarice shall also have this as a reward, that it is not improved by it, but must fall into various snares through many harmful lusts and desires, through which it gains nothing but eternal destruction, that it is also nothing but a root, since all misfortune follows from it.

12 These two things can be seen in the world, that those who are content with what God has given them have peace and quiet, go about their lives cheerfully and in good spirits, and still have their livelihood and need, so that they themselves must say: I have never gone to bed hungry in an evening; although it looks as if they have to suffer sorrow and lack, as happened here in St. Petro. They have this benefit, because they trust God and believe that they must not eat and scratch themselves with the thorns of belly care, nor hide and spoil themselves in them, but sit as among the roses in the garden of pleasure; as Solomon also says Prov. 15:15:

1318 D. 13, 142-144. on the fifth Sunday after Trinity. W. XI. 1780-1783. 1319

"A good courage is a daily prosperity. But the others, who put themselves under these thorns of covetousness and seek great good, have this also, that they are pricked and scratched for it, and must fall not only into various temptations and dangers, which would still be merciful, if it remained so; but also come into the ropes, so that they are caught, and so that they sink for it both into temporal and bodily ruin and eternal damnation, from which they cannot come again.

(13) Behold the daily examples of the people who also want to be Christians and boast of the gospel, how everywhere there is robbery, plundering, treasuring, usury, 2c.., that even for the sake of a penniless penny they put God and their conscience aside; and as if that had not fallen low enough, they strengthen themselves and continue with defiance and iniquity, until they sink to the point that they also become hostile to God's word and cannot hear or see, and are so wretched and cursed that they cannot serve any state, nor can they do anything wholesome and good or useful that anyone might enjoy or be improved; they only cause harm, misfortune and misery to the land and the people. All this comes from that, says St. Paul, where one only seeks how to become rich.

For such miserliness and worries certainly come with it, since one wants to go high, to be great and mighty, and miserliness only wants to snatch everything to itself; it begins at first: If only I had this house, this field, this castle, this village, etc., and it grows and grows, and becomes a dragon's tail that pulls everything after it. And once avarice has taken hold, it daily brings a hundredfold anxiety to obtain more goods and money; there man's heart rages and waltzes with innumerable insatiable lusts and desires, which serve nowhere but his own destruction, and are only fruits of the fact that man has fallen from faith from one temptation and snare to another. For it is such a harmful plague that possesses man so completely that he can do nothing good or useful in his office or position, and never thinks to serve either God or people.

After that, when he has gathered much, he has no less trouble and worry how to keep and defend himself: he must try to get favor, friendship, and seek all kinds of ways so that he does not lose what is his; he falls into hatred, envy, and all kinds of troubles, from which he cannot escape, and there is nothing there, neither vain trouble and pain, as St. Paul says, of conscience, nor a loud hell, into which he has led himself. All this entails the sorrowful misfortune of the miser, who, without faith in God, thinks only to get rich by himself; for the plague and curse has already been pronounced upon him, that he can never have enough, and must have all misfortune and heartache in addition to that, which he has striven for to his eternal ruin and damnation.

(16) We see by daily experience what a shameful, cursed vice avarice is and what harm it does, especially in high offices and ranks, ecclesiastical and secular. For where the devil of avarice possesses the heart of a priest or preacher, that he only seeks how he may bring great goods before himself, as the rest of the world does: he is already thrown into the devil's jaws, like Judas the betrayer, that he might betray Christ with his word and his church even for the sake of a penny. How the pope, in order to maintain and strengthen his rule and wealth, introduced all kinds of idolatry and public abominations by force under the name of God and the church, and gradually led the souls to the devil in droves, in addition to which he drove the people with the false terror of his ban in such a way that no one was allowed to speak a word against it.

17. How harmful it is in the worldly government, when lords and princes are also entered with the shameful vice, and seek to snatch everything to themselves alone, forgetting their princely office, how they should help lands and people, because they are lords, that they may be praised and loved with honor and praise of all people, as fathers of their lands and people; do not pay attention to how God's word is promoted, the churches and schools are provided and supplied, and the people are taught rightly, or how the subjects are taught.

13202 . 13, 144-146. on the fifth Sunday after Trinity. W. XI, 1783-1788. 1321

They let poor parish lords with their children, widows and orphans suffer injustice, violence and misery, meanwhile they deal with their registers and only seek where they can get money from, so that they can extend their excessive and useless expenses and splendor; And because there is nothing enough for them to do so, they exploit and exploit their poor subjects to the hilt, until they have led themselves into such trouble and hardship that they have to impoverish and ruin their lands and their people; or if they have already ambitious a lot and think they are well off, then, in order to carry out their plan, they get involved in all kinds of strange dealings and things, so that they finally end up in trouble and ruin as a punishment.

18. What a terrible plague and ruin is now being wrought on Germany by the shameful, cursed usury alone, which has taken such overbearing proportions everywhere that there is no defense nor taxation here, because even those who should defend it are in it themselves: since only everyone who is able to do so sucks the others dry with his money, and thereby puts God and conscience behind, and thus knowingly runs to hell with an evil self-condemned conscience, and brings upon himself the curse that has already been pronounced on the grievous avarice, that they should not enjoy their usurped wealth with peace and tranquility; but must either come to it themselves through God's punishment, or not be enough for their heirs. For it is for this reason that God's wrath and terrible punishment must fall upon such unchristian beings, as we, alas, have long deserved, and God is already sending us to the door with the Turk and other terrible plagues, so that He Himself may punish the unchristian beings by force, because we do not want to listen to His word and admonition.

(19) A believing heart can run away and escape from all these, if it lives in its state with a good conscience and fear of God, and is satisfied with what God has given it in peace and quiet; does not put itself in danger of temptation and snares, must not trouble itself with worries and fear, nor bite and scratch with other people through quarrels, quarrels, envy and hatred, and is a fine one,

blessed, useful man, who can serve and help many, and has favor and blessing with God and the people, so that his children's children will also have good and honor.

20 This example of the gospel should teach and admonish us, so that we may learn to believe and thus also come to experience such faith, that God provides for His Christians and gives them enough so that they may not afflict and condemn themselves with their care and stinginess. However, as I said in the beginning, one should also know where worry and avarice are forbidden, so that one should not let work stand still; as the world wants to reverse both here, as it tends to reverse all of God's word and order. It wants to worry and strive for where it can get money and goods, which is God's sole concern and which He has reserved for Himself; but it wants to let God take care of the work that it is commanded to do; indeed, it only wants to direct its worry and stinginess so that it may be relieved of the labor and sweat of its brow. Thus, God wants us to keep the work and leave the care to Him. Thus we would have done our part, and with brevity we might come to have enough without our care, with moderate and industrious labor.

21 For Christ, when he gives St. Peter and the fishermen, does not do as he might have done, that without their work and nets the fish should jump into the ship; but he tells them to go up and cast their nets, that is, to take up their trade, which they know and have learned and are accustomed to do, and to stand as fishermen. For he does not want the lazy, unfaithful idlers, who do nothing that is commanded them, and let hands and feet go. Teach then both that he will not give without our labor, and yet show us that it is not our labor's fault what we obtain, but God's counsel and blessing alone. Do the work, but do not rely on what you accomplish as if you had done it yourself.

22. In sum, our work and deeds do not create or give anything, yet they are necessary for us to receive what he gives us.

1322 L. 13, 146-148. on the fifth Sunday after Trinity. W. XI, 1785-1788. 1323

For the disciples must nevertheless put their hands to it, cast the net, and draw it where they will catch something, and stand as those who would do it: but yet confess and say that it was not their work; otherwise they might well have done it before without Christ. Therefore he lets them try and find out that they have to work all night in vain and for nothing.

This he teaches us by daily experience in all kinds of things, deeds, and government on earth: He often makes us work long and hard, so that we get tired of it, and yet do nothing with it, so that we also have to say and complain with St. Peter: "We have worked all night and caught nothing"; so that we do not rely on our work and become presumptuous, but know that he has to give it, so that it is called "crafted and given" and not made or acquired by our effort, art, or diligence.

(24) How much diligence, cost and effort father and mother often put into a son, to educate him to honor and virtue, with great hope and confidence, as if he should become, as they say, an angel, and yet, all the time, an unborn lost child comes out of it. Again, many a poor, miserable orphan, with little work and diligence, comes up and is educated, so that one has to wonder and say: It is not due to our diligence and care, but due to luck.

(25) What is the common complaint of the whole temporal government but about vain labor and toil, even where it is done in earnest, where there are people who want to rule and can rule well, and do not lack wisdom, understanding, power and authority; and yet they must learn, when they have ruled long, that they have done nothing with it. Yes, how often does it happen that the best suggestions, the wisest counsels and the most beautiful thoughts turn out in the most evil way, to harm and ruin, as the wisest rulers have always experienced and lamented such things; so that one should grasp and learn that God does not want to give happiness and prosperity through human wisdom suggestions and practices, where one wants to rely on them.

26 Therefore, the best advice would be to

The world would have a foolish, simple-minded man advise, that is, our Lord God (who has nevertheless also experienced something and knows how to govern), that each one in his office and regiment should direct his thoughts and suggestions badly so that he faithfully pursues and does in faith what he is commanded to do, and only does not put anything on his own suggestions and thoughts, but lets God take care of it; In the end, he would probably find out who does more and creates more, the one who trusts in God, or the one who wants to lead his cause out by his own wisdom and thoughts, or power and strength.

27 In the spiritual government of the church it is also like this, as it is especially shown in this history. Since I have been preaching and teaching for ten or twenty years, another may have accomplished more in one year, or one sermon may bear more fruit than many others; so that labor, diligence and effort are not sufficient, but the two must be together, so that each may do his part, and yet say with St. Peter, "My labor does not succeed unless you make it prosper. As St. Paul also says in 1 Cor. 3, 6. 7: "I planted, Apollo watered, but God gave the flourishing"; item: "He who plants is nothing, he who waters is also nothing", that is, he creates nothing with his work and effort, "but God who gives the flourishing" 2c.

28. and summa, the whole human being and life is made in such a way that one must often have worked much and long in vain, until God gives prosperity to it: and yet the work shall not cease because of this, nor shall man be found without work; but from God the prosperity awaits, if he will give; as the Ecclesiastes Solomon 11, 6. says: "Sow your seed early, and do not leave your hand in the evening; for you do not know whether this or that will come to pass. 2c.

29. The difference between when and where the work is useful and fruitful is also especially indicated here, namely, when Christ comes and is called to cast the net 2c., that is, when there is faith that grasps his word and promise, and on it freshly and confidently

13242 . 13. 148-1S1. On the fifth Sunday after Trinity. W. XI, 1788-1791. 1325

He does what he is commanded to do and waits for his help and blessing by invoking and praying. That is to say with St. Peter: Lord, I have done much, worked much, suffered much; but I know that I accomplish nothing with it, for where you yourself are present, giving strength and prosperity: therefore I will not continue on myself or my doing, but on your word, and let things be commanded to you. So it is done, and it is found in experience that where Christ is present, he gives more with little work and effort than anyone could have hoped for; for where he gives his blessing, it must not fail nor come off without little fruit.

(30) So here the disciples see and experience for themselves what a difference there is between the work they did all night before without the faith of Christ, and this, since there was no hope of catching anything, and yet now, in faith in Christ's word, it falls to them all at once. Therefore, no one can be blamed if our work and effort accomplish little or nothing, but only our unbelief or the weakness of our faith.

(31) But it is also true that Christ often delays his help and gift, as he does here and elsewhere, John 21, making the disciples work all night and catch nothing, so that it seems as if he also wants to forget his word and promise. But he also does this so that he may urge us to cry out for his help all the more strongly, and so that faith may learn to strengthen and hold fast, so that he does not doubt or cease to work, but always continues, waiting when and in what way he will give; For he will rule Christians everywhere in such a way that they must learn and experience that they will not be fed or helped by what they see or have done before their eyes, but by what is still invisible and hidden; for which reason he calls it, as said above in Psalm 17:14.His hidden treasures", that is, such blessings, help and salvation as we have not seen or grasped before, but are covered up in His word and grasped by faith.

(32) Behold, this is the first part of this gospel, for the teaching and comfort of Christians.

that Christ also provides for the bodily needs of his church, that it may be nourished and preserved, even if it comes into trouble when everything seems as if it wants to perish, and it seems as if it has done and suffered everything in vain. As it happens everywhere and at all times: where the gospel comes, it brings its poverty with it, and wants to be starved, blessed and poor; but nevertheless, at last, when the devil has made a little mess and has atoned for the world's gullet and food, Christ comes and says: "Nevertheless I am also a Lord on earth; for it is written Ps. 24:1.The earth is the Lord's, and all that is therein" 2c.; item Ps. 8, 7-9: "Thou hast put all things under his feet, sheep and oxen of all kinds, and the wild beasts, and the fowls of the air, and the fish of the sea"; which must nevertheless also be obedient to this Lord, and also belong to Christ's kingdom, so that the world must nevertheless let him eat of it with his own.

33. but it must go first, as I said, hunger and lack, that is. St. Peter's empty barge and net, when they have worked long. But after such delay he gives them all the more abundantly: not a tub full (at which they were well satisfied), but the whole net and two empty ships full. Christ also does this so that faith in spiritual help may be strengthened. For this reason he shows this sign to St. Peter and the others whom he calls to the apostleship, not only so that they will believe that he will also provide for their belly, but also so that he will show his power and help for their ministry, so that it will not be in vain or without fruit.

II.

The other part of this gospel is the high doctrine of spiritual distress and the struggle of the conscience, and what is the right consolation in it. For now that St. Peter sees this miracle of Christ and is so richly provided for, he begins to think what kind of man this man must be, and to contrast what he is. Only then does he come to great distress from this rich blessing, for he has never been in his flesh before.

1326 L. i3, isi-153. on the fifth Sunday after Trinity. W. xi, 1791-1794. 1327

He is now so poor and naked that he almost sinks to the ground in terror and calls Christ to depart from him. For he begins to feel his unworthiness and sin, and must confess himself and lament a poor sinner.

35 Here he is to become a different man himself, and greater miracles are to be performed on him than on the fishing boat; and only now does the preaching of Christ, which he did before from the boat, begin to work in him. For before he had listened to Christ like the others, but had not yet thought about what kind of person he was, nor had he thought about obtaining anything from him, either temporal or eternal, nor was he frightened by his sins. But now, when he becomes aware of the miracle and blessing, and learns through the present work what kind of man this Jesus is, he falls into the greatness of both the good and the person and his unworthiness, and is frightened because of his sins: for his heart tells him that he does not deserve such great benefits, but rather has earned wrath and disfavor from God; and he becomes afraid, not because of physical poverty, how he will be fed, for that he has now obtained; but how he will remain before God and this man, who shows such great benefits to unworthy sinful men.

This is the beginning and the way in which he wants to make St. Peter spiritually rich in eternal goods, so that he can also share them with others, even with the whole world. It is just as before, that he must first come into spiritual hunger and distress, that is, into terror and anguish of conscience, before he receives forgiveness of sins and comfort, so that both the ship and the world become too narrow for him, and he does not know where he should stay before Christ, whom he has not found terrible, but friendly and helpful.

And here you see what a poor, miserable conscience is, which begins to feel its sin rightly, how it wriggles, runs and flees before God, when He comes near to it, so that it would probably run through a hundred worlds; just as Adam also thinks to hide himself in paradise, since God speaks to him kindly in Genesis 3:9: "Adam, where are you? For such a heart and conscience is too stupid and timid, that it could also

alone and in himself, and flees even from a rustling leaf as from thunder and lightning; for he cannot bear the judgment of the law, which shows him his sin and God's eternal wrath. And it is of no use to comfort man by reproaching him for the benefits God has previously shown and done for him; instead, it frightens him much more, because he sees that he has only earned greater wrath through his ingratitude and sin.

(38) Yes, even those who have already received the comfort of Christ's grace through faith must always struggle with this temptation and terror. For the goodness and mercy is too great and abundant, and again, our heart is far too narrow and weak to be able to grasp and comprehend such great goodness and mercy in the feeling and sight of its unworthiness, but rather to be terrified of it. Therefore, God also gives us the grace to cover and conceal such things in the simple word and in great weakness.

39 But this is the unfortunate way of our nature, that wherever Christ comes to it with his grace and comfort, it shuns and flees from its Savior, whom it should run after naked and barefoot until the end of the world; it writhes and wriggles, seeks its own work, and would like to be pure and worthy enough beforehand and earn a gracious God and Christ through itself; as St. Peter means to seek peace and escape from sin by running from Christ and first wanting to find something in himself, so that he may be worthy to come to him. Peter thinks he is seeking peace and escaping from sin by running away from Christ and first wants to find something in himself, so that he will be worthy to come to him; and yet he only falls deeper into fear and trepidation until Christ pulls him out again with his word.

(40) But all this is done, and must be done, where the law alone is the doctrine and understanding, and Christ is not yet rightly or fully known through the gospel. For the knowledge of the law is naturally written and planted in the heart of every man, as St. Paul says in Romans 2:15, which teaches us what we ought to do, and blames us for our disobedience, and does this in many ways, not only with terrible signs and sensations of punishment, but also with the rebuke of the law.

1328 D-13, 153-155. on the fifth Sunday after Trinity. W. XI, 1794-1796. 1329

God's wrath; but also from all kinds of gifts and works of God, which man sees and hears, which show him his sin and God's wrath, that he abuses them in contempt of God and disobedience; for he himself must conclude that those who are ungrateful to God for his gifts and goods are worthy of his wrath and condemnation.

41 Thus all God's benefits are vain such living sermons, where they strike a heart, of repentance, which lead man to the knowledge of his sin and thus throw him into terror, as St. Paul also says to the impenitent, hardened hypocrites: "Do you despise the riches of divine goodness, patience and long-suffering? Do you not know that God's goodness leads you to repentance?"

(42) Therefore it is nothing that our antinomians glean from this example: Let repentance be preached and done, not by the law, but by the gospel, or, as they call it, per violationem Filii (by the suffering of Christ); and they reverse the two pieces, revelationem gratiae and revelationem irae (the revelation of grace and the revelation of wrath), as if one should first preach and comfort by grace, and only then terrify with wrath: This is just blind and foolish preaching of such people, who do not understand what is either wrath or grace, repentance or consolation of consciences. It is all the preaching of the law, which preaches about our sins and God's wrath, be it as it may or when it may. Again, the gospel is such preaching, which shows and gives nothing but grace and forgiveness in Christ. Although it is true and right that the apostles and preachers of the gospel, as Christ Himself did, confirm the preaching of the law and begin with the same to those who do not yet recognize their sin, nor are terrified of God's wrath, as He says in John 16:8: "The Holy Spirit will punish the world for sin" 2c. Yes, what is a more serious, more terrible display and preaching of God's wrath against sin than the suffering and death of Christ, His Son?

43. but as long as all this preaches God's wrath and terrifies man, it is still

not of the gospel nor of Christ's own preaching, but of Moses and of the law concerning the impenitent; for the gospel and Christ were not ordained nor given to terrify or condemn, but to comfort and raise up those who are terrified and stupid. And yet it follows from this that when the suffering of Christ falls right into a person's heart, he must see and feel in it the unbearable wrath of God against sin, and be frightened by it, so that the world becomes too narrow for him. As St. Bernard also testifies that it happened to him when he looked at the suffering of Christ and said: "Oh, I thought I was safe and did not know of the judgment and wrath that had passed over me until I saw that the only Son of God had to go on my behalf. For this image is so terrible that even the damned in hell will have no greater torment and feeling of God's wrath and condemnation than from this sight of the Son of God dying, which they have allowed to be lost to them; Just as Judas the betrayer, not wanting to hear the Lord Christ's friendly admonition and warning, nor to consider what he was doing to him, was at last driven into such terror by this sight that he preached the law and condemnation to himself, saying: "I have betrayed the innocent blood" 2c. Matth. 27, 4.

44 Thus Peter preaches the law to himself about his sin and God's wrath, precisely because of this great good deed of Christ; for he cannot take anything from it but anger and terror because of his unworthiness toward God, for he does not yet have any other understanding in his heart than the law, which shows that God is hostile to sin and wants to punish it. But he does not yet know anything about the grace of Christ, which is given free of charge to all sinners through the gospel; nor could he have come to it, but would have had to despair in his terror, if Christ had not preached another sermon to him, so that he could comfort and direct him. For this doctrine and understanding a man cannot thus take of himself without the revelation of the Holy Spirit through the word of the Gospel.

13302 . 13, 158-157. on the fifth Sunday after Trinity. W. XI, 1796-1799. 1331

(45) Therefore it is not right that unwise spirits should pretend that the law should not be preached in the New Testament, or that people should be terrified with God's wrath only through the gospel, if grace has been preached beforehand. For the gospel certainly does not preach wrath, nor does it lead into terror and fear; but comes only to comfort the conscience. This is the order which the Scriptures everywhere show and keep, that always before the consolation of forgiveness sin must be recognized and terror of God's wrath must be felt through the preaching or feeling of the law, so that man may be driven to groan for grace and be sent to receive the consolation of the gospel. Therefore, those who are still without all fear of God's wrath, who are secure, hard and unbroken, should only be admonished and driven to repentance most strongly with the dread and terror of it; that is, no gospel, but only the law and Moses should be preached to them.

46 Again, if there be such hearts in which the law has wrought its work, that they are terrified by the knowledge of their sins, and are blind and fugitive, there shall no more law be preached unto them, but the pure gospel and comfort shall be preached unto them. For this is actually the ministry of Christ, for which he came and preached the gospel to all poor sinners, and commanded them to believe it, that he would abolish and take away all the accusations, terrors, and oppressions of the law, and give them comfort instead; as he shows everywhere in the gospel and (Luc. 4, 18.) from the prophet Isaiah Cap. 61, 1. says: "The Spirit of the Lord is with me, therefore he hath sent me to preach the gospel, and to comfort all that mourn." Therefore I have often said that one should not let Moses rule in such consciences that are afraid in temptation and fear of God's wrath, but reject Moses with the whole law and do not want to listen to it.

(47) But this is also to be known, that the doctrine of the law, even in those who are Christians, must not be entirely abandoned; but because Christians are still so, that they still live in the flesh and blood, which is filled with sinful lusts, they are not yet Christians.

and therefore must remain in daily repentance, they still need such preaching and admonition, so that after receiving forgiveness of sin they do not become secure again, nor give place to the flesh against the Spirit, Gal. 5:13.

48 This is also the case with St. Peter. In this terror, he does not yet have any revelation or knowledge of grace and forgiveness of sins; but the revelation of wrath in him works and drives him to flee from Christ, which he would certainly not do if he knew him well. But Christ is now also at work with him, to make a true Christian out of him, and to make him know what is the right consolation of the conscience, by which the terror of the law is overcome, and which can lift a man out of the misery of sin into grace and blessedness, out of death into life, out of hell into heaven; therefore he must first also taste rightly what is the power of the law, which not Christ, but Moses, by the toe commandment, stirs up and works in his heart.

(49) Now behold how Christ so kindly comforts such a frightened heart and conscience: "Fear not," he says, "for from now on you shall see men. This is the right sweet voice of this Savior against all who are in fear because of their sin. For where such are, he will not put them further in fear and dread; but only badly removed from them all the terror of the law, and instructs them that they should not flee from him because of their sin, but rather run to him, that he may be known as the dear Savior, who comes not to cast away poor sinners from himself, but to draw them to himself, and to make them rich and blessed with comfort and help; as he also says Luc. 19:10: "The Son of man is come to seek and to save that which was lost." Item "Christ came into this world to save sinners, of whom I am the chief," says St. Paul 1 Tim. 1, 15.

60 Not only does he comfort the poor, frightened Petro with a kind word, so that he grants him his mercy and gives him absolution, but he also goes on to say

1332 L. 13, IS7-IS9. On the fifth Sunday after Trinity. W. n, 1799-1802. 1333

continues to strengthen such comfort with a great promise that he will give him much more and greater things than he received from him before, and do them with him, so that he may feel and experience his heart and love toward him. "Henceforth," saith he, "thou shalt see men." This means that he will be abundantly comforted and graced, so that he will not be frightened because of his unworthiness and sins, for he will not only have forgiveness of sins, but will know that God also wants to accomplish many greater things through him, so that he will also be comforting and helpful to others. It is too little and nothing, he will say, in the fishing that you have now done: you shall henceforth become much another fisherman, in another sea and with another net and ship; for I will place you in such an office, which shall be called catching men, that is, bringing souls, as far as the world is, out of the devil's power into God's kingdom. Then you shall become such a useful man, who can help all people as you are helped.

51 Let us therefore also from this gospel rightly know and understand Christ and the power of his consolation, that we both may comfort ourselves and others; that the consciences which are in distress and anguish may be taught and reminded not to run and flee from Christ, but rather to flee to him and wait for his consolation; for such fleeing and anguish is nothing else than to chase away from you your own salvation and happiness. For he is not there to frighten you, but to take away your sin and trouble from you; nor does he come to you and go after you to chase you away, but to draw you kindly to himself. Therefore you must not do him dishonor by driving him away from you, or by turning the comfort he brings you into terror and despair for yourself; but rather run to him with all confidence, and you will soon hear the comforting, joyful word: "Fear not," that he may speak into thy heart, and into the heart of all afflicted consciences, and absolve thee from all sins, and take away all terror; yea, that he will also more abundantly grace thee, that thou mayest be a holy, blessed, and useful man.

Become a man in his kingdom, who can also comfort other people and bring them to him, who, like you now, are also in need of comfort and grace.

52 Thus you see how man comes out of spiritual poverty and need, that is, obtains forgiveness of sins and peace of conscience, through this word of Christ, and in addition grace and increase of spiritual gifts, without any merit or worthiness of their own, but by the pure grace of Christ. Just as in the bodily miracle of the haul of fish, which they did not obtain for the sake of their labor, but were given no sooner than they had first lost their labor and toil and despaired of it. But still, just as he does not want to forbid the work there, but first tells them to cast their nets and make a haul, so he also does not want to stop the works here, even though St. Peter does not show mercy and forgiveness by doing so. Peter does not deserve grace and forgiveness with it; but since it is given for free, he nevertheless will not let him go without work and labor; yes, he first lays on him the office and work, that he should bring in other people, and gives him the comfort, because he lays out such office for him, that he will also give him strength and blessing for it; for "I," he says, "will make you a fisher of men." So both are rightly taught, the faith that earns nothing by works, and yet does all the works of its state and office according to God's word and command.

III.

The interpretation of this story of St. Peter's fish haul was shown by Christ himself in his words: "From now on you shall see men"; that in it the spiritual regiment of the church, which stands in the ministry of preaching, is modeled. For the sea or water is the world, the fish are the people, the fist and the net with which the fish are drawn is the outward preaching office. For as the net is cast under the water, so the preaching goes among the people.

(54) But such a ministry is twofold: one which, without Christ, seeks to win men: that is the preaching of the law, which alone requires our works, and either presumptuous or unrealistic.

1334 L. i3, 159-161. on the sixth Sunday after Trinity. W. xi. 1802-i8os. 1335

Holy makes, which in the wild wide water want to go free uncaught and not to come here; or which consciences, so without that are bare and weak, only frightened and chased from themselves.

(55) Therefore all the labor and toil of the whole night (of the law) is in vain and lost, until Christ comes with the other ministry, bringing with him the day and revelation of the comforting, joyful gospel, which enlightens the hearts with the knowledge of the grace of God, and then is called to cast the net and make a move. Wherever this is done by his word and command, it brings forth great and abundant fruit, for hearts are now willing and eager to come to the obedience of Christ's faith, even to press for it themselves and to lay down life and limb for it, as Christ says in Matt. 11:12: "From the time of John the kingdom of heaven suffers violence, and those who do violence snatch it to themselves.

(56) This fish is so rich that one ship, which until now has been the church of the Jewish people, is not enough to bring it out and keep it alone; but they must also call on those in the other ship to help them, that is, the gathering and church out of the Gentiles, which has also been established and spread out by the apostles. And so both ships must be filled with one kind of preaching, that is, one kind of preaching and one kind of faith and confession.

(57) Above this abundance the net begins to break, and some fall out. This is what those who are not righteous still find in the Evan

They would rather sail in their own wild waters than submit to Christ; as especially among the Jews there were many who did not obey the gospel and contradicted it; and then all those who form their own sects and groups must not and cannot remain in the gathering of the church with the right group of God's people, but show themselves to be unrighteous, as St. Paul 1 Cor. 11:19 says: "They must remain in the gathering of the church with the right group of God's people, so that those who are righteous may be revealed. Paul 1 Cor. 11, 19. says: "There must be divisions and schisms, so that those who are righteous may be revealed." Therefore they must fall out, because the others are brought together out of the net, which are put into the two ships, and thus kept in the unity of the church, of the faith of Christ, so that they do not fall out again; otherwise they would be in the same danger that they would finally have to fall out with them, seduced by the other groups.

(58) And though the ministry of preaching, like the net, must suffer to walk in the water, and be wet through all the temptations and persecutions of the world, and be rent asunder, and not be able to profit and bear fruit in all: yet abundant power and fruit follow in them that remain and are kept. This is also our consolation, that we know we will not make all the people godly to whom we preach, nor will the ministry remain without persecution; indeed, many will fall out, even of those we think we have in the net, and yet Christ will bring and keep His own through our ministry.

On the sixth Sunday after Trinity.*)

Matth. 6, 20-26.

For I say unto you, Except your righteousness be better than that of the scribes and Pharisees, ye shall not enter into the kingdom of heaven. Ye have heard that it was said unto the ancients, Thou shalt not kill: but whosoever killeth shall be liable to judgment. But I say unto you: He who kills with

*) This sermon is found in a b c, further in a single print of 1522, in the two collections 14 and 27 sermons) of 1522 and 1523, and in the "Five beautiful Christian sermons" of 1523. Cf. Erl. A. 13, 161 and 12, 109. D. Red.

1336 L. 13, 161-163. On the sixth Sunday after Trinity. W. XI, 1805-1808. 1337

If a man is angry with his brother, he is guilty of judgment; but if he says to his brother, Racha, he is guilty of counsel; but if he says, You fool, he is guilty of hell fire. Therefore, when thou offerest thy gift upon the altar, if thou thinkest there that thy brother hath aught against thee, leave thy gift there before the altar, and go first, and be reconciled to thy brother; and then come and offer thy gift. Be ready to meet thine adversary soon, while thou art yet with him in the way, lest the adversary deliver thee to the judge, and the judge deliver thee to the servant, and thou be cast into prison. I say unto thee, Verily thou shalt not come forth thence, till thou hast paid the last farthing. *)

(1) This gospel teaches a distinction between godliness and hypocrisy. And of the true gospels is one that teaches how works do not make us godly, it must be something higher than anything we may do. For the Pharisees also went about in a pious life, doing what they should outwardly, breaking nothing of the commandments of God, abstaining from strange goods, walking about in fine seeming garments, and also had the name of being called Pharisees, that is, the set apart or stripped ones.

(2) Likewise, he also attacks the scribes, the chief among the Jews, who were learned in the law of God and in the Scriptures, so that they taught other people, and made laws to the people, and gave judgment in all things. Summa Summarum, they were the best, most learned and most pious among the Jews. Christ attacks them here, whom he should have attacked least of all, and says of them to his disciples thus:

Unless your righteousness is better than that of the scribes and Pharisees, you will not enter the kingdom of heaven.

3. as if to say, Behold, the Pharisees and scribes lead such a fine life that both they and other people think they will possess the kingdom of heaven; but it is

*) In the printed Bible text, the marginal glosses are found in the postilla:

1. v. 20: The piety of the Pharisees is only in outward works and appearances; but Christ demands the piety of the saints.
2. To v. 25, willingly: Just as he who has harmed another is guilty of reconciliation, so he who has harmed another is guilty of forgiveness and goodwill toward him who has harmed him, so that no wrath may remain on either side.

Cf. Erl. A. 13, 162. D. Red.

lacks far. Therefore he rebukes them, saying, "Truly I say to you, unless you are more devout than the scribes and Pharisees, you will not go to heaven. Now with this is laid down the question of them that ask, What shall we do that we may become godly? Here all the works that man can do are laid down and abolished, and the most pious saints of works are struck down. Therefore, no work can be done by which one can be saved and redeemed from sins. If you say this now, you must be a heretic.

(4) They would have said, "Oh, you are a heretic! O you are a heretic, will you reject good works? But he respects them not, but freely concludes that their works are nothing. But now they might have said, "Works do not make us godly; why do we have the law by which we trust to be saved, if we live by it? This then gives the Lord Christ cause to introduce the commandments, to interpret them, to say how they are to be understood, and to say:

Ye have heard that it was said unto the ancients, Thou shalt not kill: but whosoever killeth shall be liable to judgment. But I say unto you: He that is angry with his brother is guilty of judgment; and he that saith unto his brother, Racha, is guilty of counsel; and he that saith, Thou fool, is guilty of hell fire.

The word is far too high and low for anyone to accomplish. Not only does the Lord testify to this here, but every man's experience and his own feelings prove it. For here he sets forth four things, thoughts, signs, words, and works, before which no man can know that he is guilty. As if he should say: One would like to find them well, who do not kill with their hands; but to be without hatred, not to be angry.

1338 ". i3, 163-166. on the sixth Sunday after Trinity. W. xi, i8os-i8io. 1339

It is important to be kind, not to snort, because no one is like that. This is what experience teaches.

(6) For let us take a godly man or a godly woman: A man is kind to those who are not too close to him; but if someone comes who speaks evil to him and is too close to him, even at times with the slightest word, he cannot help being angry; so he goes away fresh, hating and angering him also. Reason can never conclude that one should favor the wicked. Read all the pagan books and go into your own experience, and you will find that it is so that we must be angry; if it is not against friends, it is against enemies. God is not content with this, my flesh and blood cannot rise above it; for the word must be heeded, when he says, Thou shalt not kill. Who is "Dn"? The hand? No. The tongue? No; but thou, thou, that is, all that is in thee and in thee, hand, heart, and thought, shalt not kill.

7 So Christ here lays down the law of Moses, passes judgment, and says, "Whosoever is angry with his brother is guilty of judgment." The judgment goes over the whole world, for I ask here: Who is there on earth who is not guilty of this commandment? How then shall we do it, if we must do it and cannot? for we cannot sweep out the mud. There must be despair in us, there must be judgment. Therefore, the laws of God alone are a mirror in which we see our mud and wickedness; for they lock us all under sin, so that we cannot work our way out with our help and free will, unless something else comes along. This is the first part.

8 Then he says, "Whoever says to his brother, 'Nacha,' that is, all kinds of signs of anger and hatred. But no one is excused from this. For if I should look kindly on one to whom I am an enemy, yet by the signs it is evident that the heart is not there. For the heart cannot be caught, it breaks out and proves itself through gestures or words, it does not hide itself, nor can it hide itself. But once it is decided

That we are condemned, that we say Racha, that is, that we do not show ourselves sweet and kind in the gestures against friend and foe. Now go into experience, and see this in other people or in yourselves, that no one can help himself out of this malicious heart, which is so deeply implanted in the nature of man. You may well be kind to your brother, but you cannot give him your heart, even if you tear yourself apart. Therefore, no one can help himself here.

009 Then saith he, Whosoever shall say unto his brother, Thou fool, is guilty of everlasting fire. No one does this without the grace of God, for no one is so kind as not to speak an unkind word: if it is not done to friends, it is done to enemies. For though you are compelled to speak kindly to your neighbor, yet your heart is not there; and where you can, and it behooves you, you say, "You fool. This then is already contrary to this commandment; for it comprehends both friend and foe; for it 'saith, Thy brother. So then we are all brothers, of one father's origin, and the Scripture makes us so close that it calls us all one flesh; as Isaiah Cap. 58:7 says: "Give your food to the hungry, and bring into your house the poor who have no lodging. If thou seest a naked man, cover him, and despise not thy flesh." There the prophet speaks of your neighbor. And the word "fool" here is meant to mean all kinds of profanity, cursing and blasphemy, backbiting, judging, judging, backbiting and all blasphemous words.

(10) Thus it is clear that we are all guilty of the commandment, "Thou shalt not kill," and he who is not born again of God is not able to speak of murder. If he abstains from the work, he still cannot refrain from the thought and consent; for if one kills someone, we soon say, "It has been done to him. And the soldiers make a song of their enemies when they have slain them or put them to flight. Now this is already against this commandment; for God asks for the outward

13408 .i3,i6s-i68. On the sixth Sunday after Trinity. W. xi, 1810-1A3. 1341

He does not look at the works, he looks at the heart. Therefore, it is much said, "Thou shalt not kill," but thou must be born again and become another man.

(11) So the gospel lays down this question in every way, What shall a man do to be godly? For pray as long as thou wilt; fast as long as thou wilt; give alms as long as thou wilt; institute masses and build churches as much as thou wilt: yet thou art a murderer, thou hast thy brother, thou canst not look kindly on him, thou canst not speak kindly to him, thou canst not leave that; therefore thy righteousness is nothing, it belongs to hell. Now there are two more pieces, which are probably as sharp as the previous ones, and they read like this:

Therefore, when you offer your gift on the altar, if you think that your brother has something against you, leave your gift there before the altar, and go first and make peace with your brother, and then come and offer your gift. Be ready for your adversary soon, while you are still with him on the way, lest the adversary hand you over to the judge, and the judge hand you over to the servant, and be thrown into prison. I tell thee, verily thou shalt not come forth thence, till thou pay the last farthing.

(12) These are also two things, but nature cannot do them. The first: If I am angry, my brother shall reconcile me. And afterward, if any man offend me, I forgive him, though he forbear me not; and I bear him a kind heart, lest he deliver me up to the judge, as ye have now heard. Which last piece they divorced from this gospel before; and hold that Augustine did it with Scripture, which we read in the book de spiritu et littera. But this is the opinion:

(13) There are two of them: one who is wounded, and he shall ask forgiveness; and the other who is wounded, and he also shall forgive, kindly and willingly, though he be not asked. Now nature cannot do this either. She goes along, and

But if she did not have to do it and did not fear hell and God's wrath, she would never do it, the grudge still remains in her heart forever. Then he who is hurt cannot forgive from the heart; and just as he asks hypocritically, so he also forgives hypocritically. Now this is nothing in the sight of God, for so the text says: "If you bring your offering before the altar, and remember that your brother has something against you, leave your offering, and be reconciled to your brother, and then come and offer your gift." And the reconciliation must be from the heart; therefore mark the text well.

14 And this saying means this much: If one comes and wants to serve God, he will not have it; in short, you should reconcile yourself to your neighbor beforehand and serve him. As if to say: "Behold, man, I have created you and redeemed you, know this; and now direct all your life to serve your neighbor; but if not, do nothing to me. If thou wilt not do it, when it is necessary, let it also stand, when it is unnecessary. So God would much rather be deprived of His service than of your neighbor's help, and would much rather see through your fingers if you are negligent in His service than that your neighbor's benefit should suffer. And so, summa summarum, God wants our neighbor to be the image to which we should look first.

(15) Now there are many things in which a man is guilty of, such as: if I do not protect his reputation when I can; if I am not kind to him, do not help him, I am already an adversary. If I want to be pleasing to God, I have to be reconciled with my neighbor beforehand; but if not, I cannot be pleasing to him. For God rejects the service that can be done to Him, if the neighbor is not served first.

16 Now consider the life we have led until now. We went to St. Jacob, to Aachen, to Rome, to Jerusalem, built churches, founded masses and forgot our neighbor; this is now completely reversed. But the Lord says here: Go, and for that you will build me a church, give it to your neighbor. See

1342 L. 13, 16S-17I. On the sixth Sunday after Trinity. W. XI. 1813-1816. 1343

on your neighbor, as you serve him. God has no power over you, even if you never build a church for him, if you alone are useful to your neighbor. But now all this is left undone and only the contradiction is done. O of the miserable, perverse life we have learned from the papists! Hence it is that no one likes to enter the marital state; for no one gives him his hand, no one puts anything before him, so that he may maintain, nourish and handle himself. That is why he who becomes a monk, a nun, a priest, whom one could certainly precede if one wanted to show the works of love. So one goes, forgets maids and servants and afterwards makes a will and goes to the devil with the will.

17 For this reason God wants you to serve your neighbor and do what you owe him, so that it may be right between you and him in the first place, and you may be reconciled to him in the first place, or he will neither see you nor hear you. Secondly: If my adversary comes, I shall forgive him willingly; but if he does not come, I shall be willing and kind to him, because we are on the way, in this life, lest he deliver me up to the judge.

(18) How is this done? He does not take me by the hand and bring me before the judge; but when I come before the judge, my conscience recognizes that it did not want to forgive my neighbor and still has the grudge in it; the conscience against my neighbor hands me over to the judge; he hands me over to the servant; he throws me into the dungeon, that is, into the hellish fire, until I pay the last penny, that is, forever; for there is neither payment nor salvation. There you see the great works that no one can do, neither works nor law; for works alone make hypocrites and glorifiers, the law alone makes despair.

How then shall I do to him? Do I hear that I am to be condemned? So tell him: Fall down to Christ, if you feel the abomination, and say: Oh my God! behold, your law has now become a mirror to me, by which I know that I am a corrupt and lost man; O God! now help me!

to me for the sake of your only begotten Son. So then, through faith God gives you the Spirit, which transforms your heart, so that afterwards you become kind to your neighbor and think: "Oh, behold, if my God has shown Himself to me in this way, and forgiven more than I can ever forgive, why would I not also forgive my neighbor a little?

(20) Against this seems to be the temporal sword, and here comes a question: Shall I forgive, not be angry, not strike to death: how then shall I punish? If I am to wield the sword and strike, must I ever be angry? This we must also do; for the gospel here is seen to overthrow the temporal sword altogether. But know this: Christ is here a spiritual teacher, who alone leads the consciences, and teaches them how much hatred, and envy, and wrath there is in them, and how they should get rid of it. This is his office, so that he can work, and has nothing to do with the secular sword, but lets those lead who are commanded to do so.

21 Now this teaching does not enter all hearts, most of it remains outside; but those who fall into the heart, and so fall before God, and call upon him to help them, are already devout, and may not use the worldly sword; for they are ruled by the words. Now, those who do not catch this and live evil by heart must be wielded with the worldly sword. So you must learn that a worldly ruler, or whatever he may be, who wields the worldly sword must also do as is taught here, not to anger and not to kill.

022 How then shall they do that they have the sword, and sit on high in the stead of God? So shall they do unto him, that they may wield the sword, which pertaineth unto their office. At the bottom the gospel also draws them, there they are to be kind in heart, merciful and gentle: at the top then, when it comes to the office, they are to be serious and joyful, nothing respected, whether friend or foe, beautiful, rich or learned. We see this in Moses, who was the kindest man that ever was, so also that he fell down, and desired to be blotted out of the book of life, Ex. 32, 32, so that only the

1344 L. 13, 171-173. on the sixth Sunday after Trinity. W. XI. 1816-1819. 1345

The heap would be helped. Behold, was not this a mild, sweet, kind man, who wanted to go to the devil and be damned in body and soul, so that only the mob would be spared? But when it came to the authorities, and he was made ruler, he went and slew three and twenty thousand of them, that he might appease the wrath of God. So did Paul, who was also ready to offer his salvation and blessedness for the Jews, as we have written to the Romans Cap. 9, 3. But when he realized that Corinthians had taken his stepmother, he wrote such a hot and strict epistle as he had never done before, and commanded that he be delivered to the devil, that the spirit might be delivered from judgment, I Cor. 5:5. So did David and the others. Now there are many in the Old Testament who have wielded the sword with all their might and executed them like young chickens, yet they were gentle and mild in their hearts.

23 So that you may know how to conduct yourselves in the regiment, let us take a rough example before us. Consider the coat of arms or shield of the Prince of Saxony with two swords in a white and black field, so that the hilt is below in the white, the edge above in the black. Now, the fields indicate how one should conduct oneself in the regiment: below, where one has the sword by the hilt, one should be wise, gentle and merciful to oneself, so that one means what one does kindly; above in the regiment, one should lead the point in the black field, that is, seriously, bravely and severely, so that the sins may be outwardly increased. And this is what the swords mean, that they are red, so that one may strike with them and shed blood. So Moses, David, and the others wielded the sword finely with the hilt in the white field, being neat, mild, and kind in heart, and wielded the point in the black field, that is, being serious and severe in regiment.

(24) So shall a temporal man or judge do. If he sees a wicked man who does not want to govern himself with words

He shall think: Oh God, how gladly I would die for him if I could; he has a soul that I cannot help, he leads an evil life, flesh and blood are evil in him, he cannot force the body under the spirit. And then he puts these two on the scales, and sees which weighs more, then he finds that it is a light thing when the man dies, a great thing when the soul dies; for the death of the soul is eternal. So he must think and say: Oh, behold, how your soul would come into judgment, behold, how you would perish. Therefore, lest sin break in any further, I must strip thee of thy body, and see that, since I cannot help thy body, I alone shall save thy soul. And then you must strike freely and jump over the blade, so that you may avoid the wrath and the severe judgment, as Moses did with the children of Israel. That is, the swords in the white and black field led.

(25) Now about this also is made fine, that the two swords fall against each other, as one would defend the other. This indicates that a judge should be wise and prudent, and see where this strict court must be tempered and moderated, as is right and just, as where two rights clash, as one overrules the other; and not always proceed procebiren secundum strictum jus, according to the severity of the right, but see what is right and just, and where the matter wants to go, there he should also turn.

026 Take ye an example: The disciples of the LORD did grind the ears of corn on the sabbath day, and did eat as they passed through the corn. Now the sabbath was commanded to be kept under the curse of life: but the disciples were very hungry: therefore one law overruled another. For this reason the Lord excused them from the Pharisees, saying, "The Son of Man is also Lord of the Sabbath," Matt. 12:8. Although the Sabbath was commanded to be kept by divine commandment, yet the disciples were excused, because the Sabbath was not to be kept so strictly that they should not have eaten, but should have perished over the keeping of the Sabbath. Likewise,

1346 L. i3, N3-176. on the sixth Sunday after Trinity. W. n, 1819-1821. 1347

When David was hungry and ate the consecrated bread, which was not fit for a layman to eat, 1 Sam. 21:6, the two swords fell into each other, and it was necessary for one right to give way to the other. Therefore David and the disciples were excused. For no commandment was ordained of God, that man should perish thereby, but that he should be helped thereby, both in body and soul.

(27) Thus, summa summarum, the temporal power should be angry outwardly and ward off sins, but inwardly it should bear a fine, gentle, Christian, sweet courage; about this it should be wise and prudent, so that it may know how to moderate and alleviate severity, according to what is just and right. That is enough of this gospel, let us call upon God for mercy.

On the sixth Sunday after Trinity.*)

Second Sermon.

1 The Lord in this gospel takes before him the office of abolishing and transfiguring the law of Moses; for otherwise it was not fitting that he should press hostilely to make men godly. He is not a lawgiver, but a savior, who takes nothing from anyone, but gives only. Therefore, he also shows friendship here by interpreting the law, teaching kindly where it is lacking and insufficient, and not demanding severely, as Moses did, who in short wanted the people to be pious or dead; therefore, the work here is also to be interpreted as a great good deed of Christ, that he teaches us where we lack and insufficient. And especially he deals here with the affliction of wrath; which, how much evil it does among men, is well seen, and almost the whole world stands in it.

Now let us consider the commandment, "Thou shalt not kill," as the Jews understood it and as we should understand it. The Jews considered those who slew with their hands to be murderers; but those who outwardly abstained from the work were considered by them to be pious men. So they did with Christ: when they delivered him to Pilate and had him judged, they stayed out, and my-

*) This sermon is also found in a b c, further in two single prints from 1523 and in the "Thirteen Sermons of D. Martin Luther" from 1523. Cf. Erl. A. 13, 174. and 7, Introduction XXI sqo.

D. Red.

They said that they were innocent of this blood and had kept the law pure, Jn 18:28. Item, Saul also did this with David, saying that if he did not kill him with his hand alone, he would be righteous, 1 Sam 19. Thus they interpreted it and did not see that the law was rooted in the heart. For this reason Christ says to his Christians:

Unless your righteousness is better than that of the scribes and Pharisees, you will not enter the kingdom of heaven.

(3) This is a strong and terrible judgment, which condemns all false saints and all hypocrites who practice outward works.

4 But how have we interpreted this commandment? A little better, that is, twice worse, we have interpreted it. Namely, it is put into the heart that one should be without hatred; but a man could well be kind and cast such anger out of the heart: Have therefore put it on free will, which is twice worse. The Jews put it on false appearances; we put it on free will: so that the Jews' hypocrisy is in works, but the Christians' in thoughts. For thus we remember: I will forgive him, I will be kind to him, and attack the deed with free will, and it shall be done.

Now, what shall we do to him?

1348 L, i3, 176-178. on the sixth Sunday after Trinity. W. xi, i8si-iW4. 1349

So we are to say: There is no man on the face of the earth, unless he is born again, he must be angry, give evil signs, evil words, nature is not able to do anything else. So now the law stands there and says: You shall be a fine sweet man of heart, of words and of works, and shall have no evil vein in you. Yes, where do I take the man? My mother does not give him to me, he must come down from heaven. For there is no man on the face of the earth but he is flesh and blood; he must be angry and speak evil words and do evil deeds. But if I refrain from this, I certainly refrain because I fear the sword or otherwise seek my own in it. If I do not curse, if I do not reproach, then either the sword or hell, death or the devil's fear, will certainly contain me, which I imagine and refrain from, otherwise I could not leave it alone; not only that, but I would strike and strangle to death wherever and whenever I could. So by nature I cannot give a kind word or gesture; if I do, it is certainly hypocrisy, and the heart remains the least full of poison. Hear this from Christ, who lays out the law for you in such a way that you may be ashamed in your heart; namely: You are not sweet of heart, your heart is full of hatred, of death and blood, therefore your hands and eyes would also like to be full, which you cannot resist, just as little as you can resist the fire, so that it does not burn; for burning is its nature.

(6) Now if someone would speak: How then shall I do to him? I feel it within me, but I cannot turn it back. Answer: Then run here and complain to God, your Lord, and say thus: "Behold, my Lord, my neighbor has damaged me a little, has touched my honor a little, has hindered me a little in my good; I cannot bear it, therefore I would gladly have him dead. Oh, my God, let this be lamented to you; I would have liked to please him, but, alas, I cannot; see how I am so completely cold, yes, so completely dead: Oh, Lord, I cannot help myself, I am left behind; if you make me different, I will be pious, otherwise I will remain as I was before. You must look for it there and nowhere else; if you want to look for it in yourself, you will not find it.

Your heart is always roasting and boiling in anger, you can't resist it.

Now this is the sum of the law: Thou shalt be kind, sweet, and gracious in heart, word, and deed; and though thy life be taken from thee, yet suffer it all with kindness, and give thanks unto thy Lord. Behold, so much is contained in the little word, "Thou shalt not kill." Thus Christ has done; follow it, and thou shalt be a good Christian. When He was hanging on the cross, His highest name and honor was disgraced by the Jews, because they mocked Him with these and similar words Matth. 27, 43. Marc. 15, 32. Luc. 23, 35: Eh, what a fine god he has! If he is the son of God, let him come down: now let his God, on whom he so highly insists and defies, come and help him. These words went very much to his heart and hurt him more than all other suffering; he still suffered all this with patience, and wept for his enemies, that his great good deed should not take place in them, that he should die for them, yes, asked for their sin. And we want to purr and grumble like this in the smallest part, when we have to suffer the least from our neighbor!

(8) See how far we still are from Christ. We must truly have suffered with Christ if we are to come to glory with him in any other way; he has gone before us that we might follow him, as St. Peter 1 Ep 2:21 ff. says: "To this end ye are called; for Christ also hath suffered for us, and left us an image to follow his likeness. says, "To this end were ye called: because Christ also suffered for us, leaving us an image, that ye should follow in his steps: who did no sin, neither was deceit found in his mouth; who reproached not when he was reproached, neither grieved when he suffered." See here what an example St. Peter sets before us; we should truly follow him, be like him, and do likewise. We are not able to do this by nature; therefore we are all of the devil, and there is not a man on the face of the earth who is not condemned. There the judgment stands strong: you must be so skillful, that is, sweet of heart: or belong to hell.

009 How then shall we do? So you must do to him: you must realize that you are damned and of the devil, and you can get out of

1350 L. 13, 178-181. on the sixth Sunday after Trinity. W. XI, 1824-1827. 1351

Then you must flee to God and ask him to make you different, otherwise all is lost and ruined. The scholars noticed and saw this, but they thought: "If we were to preach that all the world is damned and belongs to the devil, where would the pious priests and monks stay if they were also damned? God does not want that! Stop, stop, let us sharpen our tongues and make a hole in the paper for our Lord God, and make a gloss and say: "God did not mean it that way, for who could keep it? He did not command it, but only advised those who want to be perfect. Neither are the perfect guilty of being so, but it is enough for them that they stand and work according to it. Many great books have been made and written about this, and they are called Formas conscientiarum, which are to comfort and satisfy the conscience in such distresses. And Thomas Aquinas is almost the main heretic of such things. The same doctrine was then confirmed by the pope and spread throughout the world; hence the orders that have come to be perfect. Now, God be praised that we have understood the error, that we can avoid it.

(10) But we comfort the consciences in a much different way, namely, "Dear man, this is not only said to the monks and priests: Christ does not joke with his words; it is an insubstantial commandment, must be so or you are of the devil. So we comfort. O woe! says nature, is that comforted? it is given to the devil. Yes, my friend, I must first lead thee to hell, and afterward to heaven; thou must first despair, then come to Christ, and behold his example, that he so shows himself to his enemies, that he weeps even for them. But the example alone soothes you, but does not help you much.

011 Then take his word and promise, that he will transform thee, and that shall help thee first. Say thus: Behold, my God, you have made Christ, your most beloved Son, an example to me, that I also should live in this way, but I am not able. Oh dear God, transform me, give me

your grace to me. Then God comes here and says: "See, because you recognize yourself and seek grace from me, I will transform you and make you like me. And even though you are not as perfect as Christ, as you ought to be, the life and perfection of my Son shall come to your aid. Behold, there must always be something to humble us and keep us in fear.

(12) This is a true comfort, which is not in our ability, but in the fact that we have a gracious God who forgives us; that we believe in Christ, and not in our own worthiness, and that He purifies us from day to day, and because it is lacking, that we should always comfort ourselves in Christ. Behold, this is the main understanding of this gospel. Now let us go over the text recently, and see a little of what is in it.

Of four degrees of wrath.

(13) The Lord here sets four degrees or stages of anger. First, the anger of the heart; and this is the chief degree, which shall be so pure that thou shalt not feel it. Now this cannot be. Therefore, if you feel it, come to Christ and ask him for mercy to change you; ask him to extinguish where it burns, because you cannot help it with your strength.

14 The other degree is "racha," which is an angry, unkind gesture with the eyes, neck and face, and whatever else may happen; this should also be completely off. Therefore, you must always know when and where to seek help.

(15) The third degree is that one should not say, "You fool," which are all kinds of insulting and blasphemous words, so as to defile one's neighbor: that should also be off; but one should protect and cover him where one can and may, with the best diligence.

(16) The fourth degree, that one should not strike a man dead with his hand, is that one should help, protect and give to his neighbor with his hand, so that he may be preserved. For if I see a poor person lying in distress and do not help, protect and give so that he may be saved, I strike him dead with my hand.

1352 L. i3, 181-183. on the sixth Sunday after Trinity. W. xi, 1827-1829. 1353

(17) Now if thou wilt see this, and know who thou art, thou must not judge thyself according to him whom thou lovest; for nature teacheth the same, that no evil or harm should be done to him whom thou lovest: but judge thyself according to thine enemies, and thou shalt see who thou art. If then thou findest thyself before him, that thou art not kindly disposed toward him, that thou speakest evil of him, that thou helpest him not with thy hand, then thou art a slayer.

18. But since the LORD saith: "He that is angry with his brother is guilty of judgment; and he that saith unto his brother, Racha, is guilty of counsel; but he that saith, Thou fool, is guilty of hellish fire"; he speaks according to the usage which is held in secular courts, where first the defendant comes before the court, where it is judged whether he has done the vice or not; then they deliberate what punishment is to be inflicted upon him; lastly they deliver him into punishment. So it is with these degrees, that one degree of wrath is always punished more than the other. There is indeed One Hell, but there are various penalties and punishments in it, and always one is nearer to being cursed than the other: just as the one is nearer to death, about whom it is being discussed what death he should die, than the one who is only now being brought before the court. Further, the Lord himself transfigures his words when he speaks:

When you offer your gift on the altar, if you think that your brother has something against you, leave your gift there before the altar, and go first and make peace with your brother, and then come and offer your gift. Be ready for your adversary soon, while you are still with him on the way, lest the adversary hand you over to the judge, and the judge hand you over to the servant, and be thrown into prison. I tell thee, verily, thou shalt not come forth thence, till thou pay the last farthing.

(19) There you see what God wants from us, that He does not want anything to happen to Himself, but that we do this so that it is right in love and beforehand with our neighbor. Behold, all good works that can be done, such as praying, fasting, fasting, almsgiving and other works, are abolished with the wrath. And God wills that first of all those who are at variance with one another should be reconciled, and that they should repent of those who have offended them, as is right. This is what he means when he says, "If you are willing to offer your gift, and have a matter with your brother, go and be reconciled to him," and beg him off. Again, "Be willing to him that hath hurt thee"; and though he come not to thee, and forsake thee, yet until (be) favorable to him, and forgive him. Behold, he hath thus abrogated on both sides: that where one is offended, he should be kind, and forgive; and again, he that hath offended, he should ask that all may be well.

020 Now one would say: Thou sayest not to say, "Thou fool;" how then that Christ himself often saith to his disciples, "Ye fools;" item, "Ye unbelievers;" which is mighty blasphemy to a Christian? Answer: One must judge according to the heart: as this stands, so also the works are to be respected. Christ and Paul do the same, punish and rebuke harshly, but mean it well and heartily; therefore they are also good works. Just as a father often calls his son a fool, even reproaches him for it, but still does all this out of kindness, the heart always remains sweet toward the son: so does Christ, the apostles, and all believers: what they do, they do all out of a fatherly and motherly heart; therefore they are good works. Therefore, one must judge such things according to the heart and the person. Enough has been said about this gospel for now.

*) (b)

1354 L. i3, 183-i8s. On the sixth Sunday after Trinity. W. xi, 1829-iW. 1355

On the sixth Sunday after Trinity.*)

Third Sermon.

This text has now been preached longer than fifteen hundred years, and will be preached until the last day, before a man is found who believes or holds it. It is written enough and made clear enough that it can be read and heard daily and forever; but it will remain unlearned and much less done, even though everyone lets himself think that he has heard and learned enough in one day, that he needs no more. God knows, however, that we are fools and fools, where we think we are the wisest; therefore he always preaches the same and the same sermon to us, and is not weary of always bluing and pushing the same, if he could point out to us that we might see our blindness and lack of understanding, and as obedient disciples begin to learn it and live by it. **] This gospel we have elsewhere sufficiently interpreted, since we have dealt with this whole sermon of Christ, as the evangelist describes it through three chapters; therefore let us now take a piece from it before us, as Christ interprets and explains the fifth commandment. For first of all we hear here that the Lord Christ attacks a sin called wrath, which is quite common in the world and reigns mightily; and is not one of the gross, public vices, which the world also punishes, but one of the beautiful sins of the devil, which do not want to be considered sin. For they have such an appearance that no one can blame or punish them. Therefore, hope is not to be called hope, but truth and righteousness; so also envy and anger are not to be reproached, but praised as right earnestness and divine zeal against evil. These are the right two colors, so

*) This sermon is found in d and in "Zwo Predigten vom Zorn" from 1836. Cf. Erl. A. 13, 183 and 8, 277. D. Red.

**) Switched on from the "Zwo Predigten". D. Red.

the devil leads in his kingdom, namely, lies and murder; which must have in the world the name, glory and prize of the highest holiness and righteousness.

2. For this reason, the Lord Christ especially takes before Him the Pharisees, who wanted to be the most pious and holy, and were considered so by everyone; and He Himself calls their nature by the glorious name of righteousness; But they paint and judge them so that it is such a righteousness, which does not belong to heaven, but to the abyss of hell, as a true devil's fruit, because they want to be called righteous and pious, and may defy all the world to say otherwise of them, and yet are truly full of venomous anger, envy and hatred. This the world cannot see nor judge; therefore he alone is judge here, who may and can pronounce such judgment on it. Even if such righteousness of the Pharisees were still so beautiful and holy, it shall not enter the kingdom of heaven; for I do not like and do not want righteousness, which makes itself righteousness and does not want to be called sin, but therefore flaunts in the beautiful skirt of divine righteousness, that one must call them Christian pious people and holy spiritual fathers 2c.

Now, where is this same righteousness of the Pharisees, and whence hath it such a name? Hence it flows, he says, that God has said, "You shall not kill" 2c. On these words they were based and continued. The text says no further than, "Thou shalt not kill"; therefore it follows that he who does not kill is righteous. But if I am offended, and am thus wronged, I have good cause to be angry, justly and rightly, and shall not suffer the wrong; and there the wrath is righteous as soon as he suffers violence and wrong, and yet he killeth not; feigns thereafter to adorn his cause, complaineth.

1356 D. i3, 185-187. On the sixth Sunday after Trinity. W. xi, 1332-1834. 1357

his innocence and praises his piety before God and the world: Should I not be justly angry? This and that he has done to me, that I have done him so much good and would gladly have shared the heart in the body; this is the thanks and reward, so that he pays me; should I suffer this and let such wickedness thus go? And after that, confidently continue, where he can, to enmity and persecute his neighbor in the worst way, to do harm and damage, and everything shall be done right, and he shall be praised piously and holy, yes, a martyr before God and the world.

(4) Just as the pope with his mob, when they condemn, burn and murder the people who do not want to worship their abominations, as disobedient and unruly to the Christian church, this must be called vain worship, and God shall be glad that he becomes worthy of such saints; as also do the great nobles who can boast so magnificently: Friend of God and all the world, but enemy of wickedness. What great friendship is here with God and the people: where shall he remain before such saints, that he may lift them high enough to heaven?

(5) Behold, this is the excellent great holy man of wrath, who can do no sin nor wrong, and whoever does not believe it, must not be pious. Therefore this sermon of Christ is strange and unknown to the world in use and in fact, although it is common in the Word and is often heard. For the world considers it neither sin nor wrong for a man to be angry when he is innocently offended; and it is also true that such a man has a right cause against the one who has offended him; he can also justly seek help from the judge and appeal for it, that must be granted him. But if he wants to add his anger to this and thus avenge himself, he does too much, and pushes one right against the other and turns a small right into a much greater wrong.

For this reason, the organ must be tuned so that the pipes sound together and are rhymed in such a way that the two do not go against each other. For what right is it if someone has insulted you with a word or taken a penny's worth, and you go and cut off his arm or set his house on fire, and after that you can't do anything about it?

shouting hostilely: Ei, he has done me wrong and have good cause 2c. Then shall I be wronged, and suffer; and thy murderous anger, which doeth me toe more violence and wrong, shall not be called sin, but righteousness and holiness.

(7) Now I am not speaking of strangers who are outside of us, without only as an example of how this vice reigns in the world, but of us, both masters and disciples, who boast of being evangelical, and yet want to have the right to be angry and rage at us for our own pleasure, and not allow ourselves to be punished nor unjustly reproached; but rather let everything go to ruin over it, so that only we may be considered righteous and pious, regardless of the fact that one does more than a hundredfold wrong with such shameful begging rights.

(8) Wherefore Christ cometh to all this place, and taketh up wrath altogether out of all the world, and taketh it unto himself, saying, I say not only, Thou shalt not smite to death, nor speak vengeance unto thy brother, but thou shalt not be angry at all; and one thing as highly and earnestly forbidden as another. For thou art not commanded to judge nor to avenge; and though thou hast right and good cause, yet it is the devil with thine anger; as Jacob saith in his epistle, Cap. 1:20: "The wrath of man doeth not that which is right in the sight of God." So that all anger should be taken purely from us and anger God alone; otherwise it becomes the devil's anger and certainly does not go away without sin. Just as all three of these things, judgment, vengeance and praise, are taken from us, and no man is to take them, no matter how well he may be justified and have great holiness; but God alone is to have honor, judgment and vengeance, and thus also wrath.

9 Now this will not happen to us, I am concerned, as long as we live here, and it would still be a mercy if we were only so pious that we would start it; for when harm happens to us, as soon as it is all flesh and blood and acts like flesh and blood, it begins to rage and rage with anger and impatience. For it naturally hurts when injustice and violence happen to us; therefore one must defend and resist here. For the fact that it hurts you is fine, but the fact that

1358 L. 13. 187-190. on the sixth Sunday after Trinity. W. LI, 1834-1837. 135A

If you want to take revenge for this, you can do harm again in this way and in that way; this is forbidden. Therefore see to it that you align them properly, so that one right does not break or destroy the other; but let them align properly, so that both remain. If you cannot carry out your right without greater injustice, let it go. For it is not right to defend or punish injustice with injustice, and God does not want the right of the whole world to perish for the sake of your begging right.

010 Now this sermon of Christ's is intended to say this much: You are led to believe that he who does not strike with his hand has not done anything against God's commandment; but may well be angry with his neighbor and take revenge, and so far from that he is quite right and cannot sin; so make this commandment utterly null and void. For it is not with the fist alone that thou shalt not kill; but neither with the tongue, nor with the heart, shalt thou do harm or hurt. Otherwise, where would the commandment remain in which it is commanded that we also do good to our enemies? But if it is to stand, we must not do anything against our neighbor. What else are we but publicans and public sinners, saith Christ himself, Luc. 6:32, who are also friends one of another, and do not hurt one another?

011 But if thou sayest, How shall wrath be so purely removed from men's hearts; how then shall evil be restrained and punished, which cannot come to pass without wrath? or shall wrong be let go free and unpunished, and soon no house, no city, shall stand. Answer: Here we know that God has commanded his judiciary to Master Hansen and the authorities, and therefore has set princes and lords to wield the sword on God's account; and their sword and edge is God's sword and edge; otherwise they are for themselves just like other people, and have no more right nor power to be angry than others. But that the judge or master Hans condemns or judges to death one who has never done him any harm, nor is he an enemy to him, he does this on God's account, as the one who holds the same office, because the wrongdoer has fallen into God's judgment and punishment. There shall be

No wrath and bitterness shall be in man's heart, and yet God's wrath and sword shall go.

(12) So also in war, when one must stand up to defend oneself, and confidently strike, stab and burn: there is indeed vain wrath and vengeance, and yet it must not come from the heart of man, but from the judgment and command of God, that one must punish the wicked, that one may have peace before them; if harm and suffering befall thee because of it, that thou must suffer. So God let His wrath go out on Jerusalem through the king of Babylon, item, through the Romans, until not one stone was left upon another.

Therefore, where such wrath goes, it is not called man's wrath, but God's wrath. But when misfortune strikes, when man's wrath and God's wrath are brought together, then it is also the evil devil. I say that evil must be resisted, and the office must be led and directed by God. But where judges and authorities are not pious, they mix their own anger into it and adorn themselves with the name and cover of the office; where they are secretly hostile to me and can do me harm, they want to have done so because of the office: that is a real devil's wickedness, and yet they want to have done right and be praised.

Fourteenth, thus thou sayest: Yes, he has done this and that to me, and otherwise he cannot defend himself, and if I should suffer it, I would never have peace. Answer: It is not right to harm you, nor is it forbidden to protect you in a proper way; but this does not apply if you want to play under the hat and vent your anger through the office and take revenge, so that afterwards it should be said, "This was not done by Hans or Peter, but by the mayor or the judge; and you can boast that you did not do it out of anger or hatred, but by virtue of the office and the law.

(15) Behold, this is the shameful filth, which is called the wrath of man, even the wrath of the devil, attached to the wrath of God and mixed into one cake, which should be separated from each other further than heaven and earth. And just as one takes God's name in vain against the other commandment with swearing and

1360 L. i3, 190-1S2. On the sixth Sunday after Trinity. W. xi, i837-i8io. 1361

So also here the office and right, which is God's, must serve your envy and hatred, and justify it, so that by it he may do everything by which he knows how to harm his neighbor; and yet you go as if you had done right and well, and are now a twofold saint: first, that thou mayest be wronged, and secondly, that thou mayest not avenge thyself, nor do harm to thy person again, but by reason of office and righteousness. So now our gentle saints, the papists, bishops and priests, and after them great princes and lords, do everywhere, tormenting and murdering people as they are driven by their raging anger and hatred; and after that everything must be called great holiness and godliness.

(16) Thus the wrath of man is always full of envy and hatred against his neighbor, as brought on by the devil and planted in the heart of man, especially in the Pharisaic saints, who sin more and are more worthy of condemnation than the others: first, because they encroach upon God's right and office and rob His own; second, because they still want to be right and to be considered pious.

17 But God's wrath, where it proceeds from and according to His command, does not come from envy and hatred, but from pure love and a good heart, which is sorry that harm should come to man, and yet by God's and His authority must punish and put away evil.

18 For it can be assumed that Adam loved his son Cain as his first blood and flesh, who also wanted to be holy and began to serve God with his first sacrifice, thought it would be much more pleasing to God than his brother's; also wanted to be right against his brother because of the first birth, that he had to be the right priest and most noble before God. He then deserted and despised his brother, and also made himself believe that he was justly angry, and that he had just cause to persecute and kill him, as if he had been wronged, that his worship should no longer be valid before God; therefore

and because he does not find his father's approval, he kills his brother himself and defies him when Adam addresses him in the name of and instead of God and demands it: What do I know of my brother; shall I be his keeper? Now, how dear Adam was to him as a natural child and after Abel's death his only child, he still pronounces the harsh and cruel judgment on him Gen. 4:10 ff: "The voice of your brother's blood cries out to me from the earth. Therefore you are cursed from the earth"; item: "You shall be iniquitous and fugitive on earth". These are all wrathful words and deeds, for with them he puts him under the heaviest ban and the highest watch, banishes him from heaven and earth, and quickly resorts to the consequence or execution of severe wrath, casting him away from himself so that he will have no safe place anywhere. This he undoubtedly did not like to do, and would have much preferred to keep him; but God's wrath had to go and award him death and the hellish fire.

19 The Christian church must also do this when it puts someone under ban and gives him over to the devil, as St. Paul did with Corinthians, 1 Corinthians 5:5, and denies him the sacraments and all fellowship, so that she will not share in his sin. This is a terrible judgment and terrible wrath, and yet not the wrath of man, but the wrath of God; for she would much rather that man be converted and helped; as she does, when he is converted, she receives him as her dear son and rejoices over him with all the angels, as Christ says of the lost sheep and the corrupt son, Luke 15:6 ff.

20 But here also one must be careful not to abuse it, as the pope has done against those who have attacked his person or rule, and thus has mixed his person into the office, and has made his wrath the wrath of God, so that both are corrupted and poison is poured under the wine. For thus the pope, under the name of divine wrath, has terrified the world as he willed, afflicted and stunned emperors and kings, and yet has done no more than pour out his own wrath and resentment; wherefore also his church in

1362 L i3, 1S2-1S4. On the sixth Sunday after Trinity. W. xi, 1840-1842. 1363

Revelation 13:5, 16, which has the name of blasphemy written on its forehead in all its words and deeds.

21 This is the kind of anger we call divine or paternal anger. After this there is another brotherly anger, which is also of the same kind, and proceeds from love; as when I am thus angry with your man, whom I love dearly, and I grant him all good things, and I am displeased that he does not cease from sin and amend himself, so that I distinguish the person from the sin, to help the person and to prevent the vice, and do as much as I can by admonition, warning, censure, and punishment, that I may bring him away from it.

(22) But be careful here, lest the mischievous be behind and let his own wrath run away with him. For our anger should be so pure that none is found, and nothing more than God's anger comes, either from the commanded office or from brotherly love, which is from God's anger. For it is also God's commandment that we admonish, punish, correct and help one another, so that our neighbor may refrain from sins and accept the same gladly and with thanksgiving. This is the common Christian love anger, of which also Christ Matth. 18, 15. says: "If your brother sins against you, punish him between you and him alone" 2c., and is called according to the Scriptures a fine divine zeal, as St. Paul 2 Cor. 11, 2. says: "I zeal over you with divine zeal" 2c. For such zeal seeks not your shame or harm, but your honor and correction, and would be sorry that you should suffer harm to your soul's salvation.

23 Therefore we say that Christ does not preach about the ministry of God, nor about love, but about every man's own personal wrath, which proceeds from our heart and will against his neighbor's person: it shall be utterly destroyed and dead, even though the harm and injustice is grievous and painful to us. When St. John the Baptist was so shamefully killed, Christ was crucified, and the holy martyrs were so ruthlessly executed, this did not happen without weeping and lamenting in many devout hearts; for we have and should

Nor do they have hearts of iron, but of flesh; as St. Bernard says: Dolor est, sed contemnitur: It may well hurt, but it must be suffered and pity. And it is much different to mourn, weep and lament than to seek revenge or to draw hatred and envy.

(24) Thus he would have understood this commandment, Thou shalt not kill, as requiring that no man should be angry. For we are all liars by nature, born in original sin and blindness, that we know not how we ought to be angry, and see not how nature is so wicked that it can neither rightly anger nor love, but in both seeks no more than itself and its own profit. Because it is so wicked, both human love and anger are forbidden and abolished, in which nature seeks its own interests, while divine love is commanded, which does not seek its own interests, but those of its neighbor; and such anger, which is not angered for its own sake, but for the sake of God, as is due to punish and avenge what is done contrary to his commandment, or out of love, to do good to one's neighbor, so that he may help him.

(25) Pharisaical holiness does not do this, but as it has no love for its neighbor, but only wants to honor and praise itself and serve itself, so it can do no more than rage and rage against the rightly pious, and yet does not want to have sinned against this commandment. As happened to Christ by the Pharisees and chief priests, who offered him on the cross to Pilate the judge, yet would not be guilty of him, but ate the paschal lamb and remained holy.

(26) Therefore he freshly takes hold of all the Pharisaic holiness and righteousness, denies it all grace and the kingdom of heaven, and condemns it to hellish fire, as being false in the sight of God, and basically and double unrighteousness. Therefore I say," he says, "whoever is angry with his brother"; I do not say, whoever kills with his hand alone, but if you have anger in your heart, you are already guilty of being condemned by the court; for such anger does not come from anywhere but from innate human malice, which seeks only its own vengeance or will to anger, or its own honor and good. Now

1364 ". 13, 194-196. on the sixth Sunday after Trinity. W. xi, 1842-iE. 1365

He does not want you to seek your own honor and justice, but let him seek and claim who should seek it and whom he has commanded, namely, Master Hansen and the judge, who does not do his own work, but God's; for otherwise he could not kill or punish anyone. Therefore take heed, saith he, that ye be not angry for your own persons, and that ye forbear your wrath altogether, except it be in the office, that it come not out of your hearts.

27 The other part of this text, "He who says to his brother, Racha," 2c., we consider to be all kinds of angry signs, and whatever other malice one may prove to one's neighbor, if it is not done with words. Such a one, says Christ, is "guilty of counsel," that is, since it has not yet been decided what is to be done to him, but has nevertheless been realized, that he should be presented and a judgment decided and passed, as one who has already overcome in deed, that one should only consider how he is to be punished; that is, such a one cannot go to heaven, but has already earned his damnation, without being a little further from the final punishment than that one, but nevertheless also belongs to hell.

28 The third piece: "He who says to his brother, you fool. This is also a very mean vice, which is called cutting off one's neighbor's honor and reputation, whether it be behind one's back or under one's eyes, which is called contumeliam and convicium, defilement and reviling; Whoever does this, he says, "is guilty of hellish fire," that is, one may not argue much or demand and accuse before the courts, nor pass judgment; but is already condemned and damned, unless the executioner leads him and does him his justice. So he does not want you to avenge yourself in any way, neither with your heart, nor with your fist, nor with your mouth, out of your own anger, and so do no harm to your neighbor, do not show any deceit, do not speak any evil words 2c.

(29) And if thou sayest, Who then can be preacher, or judge, or accuse any man, if no man shall speak to his honor, or reproach a fool? henceforth preachers, judges, accusers, witnesses, 2c. must all keep silence. Here, I have said, must

You must keep this distinction: That I, as a preacher, should reproach you publicly in the pulpit, or secretly in confession, is not done by me, but by the word of God: therefore you must not complain here that I speak to your honor. For a preacher, according to his office, can neither disgrace nor revile anyone; he would only be a mischievous man who mixed his own rancor and hatred into the office. So you cannot say to a judge when he acts according to his office: Thou dost offend my honor by calling me a thief or a murderer; for this was not spoken by the judge, but by God. Therefore it is not for you to say that it is too close to your honor to be scolded or punished. It is true that it has been said to you to no honor; but it has not been done by man, but by God: should he not have the right and power to speak of it?

(30) But if God has already pronounced judgment through the office, then I and others may also speak of it; for everyone may speak of God's public works and judgments, and it is now the same as a history or story, which is spoken of everywhere. Therefore, it is not necessary to shut everyone up in such a way that one may not say, "This man is a thief or a scoundrel," after the judge has pronounced such a sentence; for you cannot take away or give more honor to anyone than God has given or taken away from him. Since God pronounces the sentence and has it proclaimed publicly by the judge or preacher, everyone may say so with a clear conscience. But this is why I say that one always wants the way of the wood; as one preaches, so one always wants to cover and adorn oneself, so that one does not let oneself be bound by God's word. So when we say with Christ that no one should be angry with his neighbor, nor reproach him, nor speak evil against him, then everyone would like to shut the preachers up, so that no public sinners and vices should be touched or punished.

31 Therefore this is finally the opinion: If you, as a man, out of your own presumption talk to your neighbor about his honor and thus tickle yourself with his sins, that is evil and wrong; but if it comes to that, it is not right.

1366 L 13. 196-199. On the seventh Sunday after Trinity. W. xi, i8is-i848. 1367

If it is so that God Himself makes it manifest, it is not valid that I should praise a public servant who has been manifestly remitted by God; for that would be just as much as if I wanted to defend or help over such wickedness. Therefore, everything must be done in such a way that we do not start anything from ourselves, nor do we take it upon ourselves, but look at it:

If it is called God or is done officially, then God has done it and everything is right and praiseworthy. Therefore, one must not shut one's mouth here, but stand by truth and justice, and help to praise and extol such judgment, to frighten and warn others. That is enough of this text for now.

On the seventh Sunday after Trinity.*)

Marc. 8, 1-9.

At that time, when there was a great crowd and they had nothing to eat, Jesus called his disciples to him and said to them: For they have tarried with me three days, and have nothing to eat: and if I should send them home without eating, they would die of hunger by the way. For some had come from afar. And his disciples said unto him, Whence shall we have bread here in the wilderness to fill them? And he asked them: How much do you have of bread? They said, "Seven. And he commanded the people to lie down on the ground. And he took the seven loaves, and gave thanks, and brake them, and gave to his disciples to set before them: and they set before the people. And had a little fish; and he gave thanks, and commanded the same also to be presented. And they did eat, and were filled: and they took up the rest of the fragments, seven baskets. And there were about four thousand of them that had eaten; and he sent them away.

(1) Dear friends, I hope you understand the gospel well, for you are now almost sufficiently established to know what is to be expected in the gospel and what is modeled for us in it, namely, the right kind and nature of faith; for which reason also Christ is so kindly pictured and modeled for us in all the gospels; although the history and works change, yet simple faith always remains. Now, this gospel paints such a picture of the Lord for us that we may fully recognize what we are to think of him, namely, that he is merciful, mild and kind, likes to help everyone, likes to be with everyone, and likes to deal and create with everyone. And faith must have such an image.

*This sermon is found in a b c, further in seven single printings from the year 1523, in the collection: "Hierin findest du zehn nützlicher Sermones. Gepredigt zu Wittenberg durch den hochgelehrten D. M. Luther", from the year 1523, and in the 27 sermons from the year 1523.

D. Red.

2 Therefore, the Scriptures present us with two images: an image of fear, that is, an exuberant image of the severe wrath of God, before which no one can stand; but we must despair where we do not have faith. On the other hand, the image of grace is presented to us, so that faith may look at it and draw a friendly, comforting confidence in God, with this hope that man may not provide himself so much to God, there is much more with him.

Now you have often heard that there are two kinds of goods: spiritual and corporal. This gospel is of temporal and corporal goods, teaches us childlike faith, and is an image for the weak, by which they may obtain all good things from God, and from which they may learn to trust in Him and rely on Him for spiritual goods. For if we are now instructed in the gospel how Christ would feed our bellies, we may thereby decrease that he

1368 L. 13, ISS-20I. On the seventh Sunday after Trinity. W. LI, 1848-1851. 1369

will also feed and clothe our souls with spiritual goods. For if I trust him not to preserve the body, much less can I trust him to preserve the soul for ever; as, if I cannot trust a man to give me one florin, how can I trust him to give me ten florins? If I cannot trust one to give me a piece of bread, much less would I trust him to give me my house and farm and all my inheritance.

4 Now, whoever cannot have childlike faith with the young milksops, will hardly think that God will forgive his sin and save his soul eternally; for the soul is unspeakably more than the belly, over which He has mercy, as this gospel shows. Therefore St. Peter 1 Ep. 2, 1. 2. 3. rightly said: "Dear brethren, lay aside now all malice, and all guile, and hypocrisy, and hatred, and all after-talk; and be eager for the sensible and unadulterated milk, as the little children that are now born, that ye may grow up by the same; if ye have tasted otherwise that the Lord is kind." For it is not enough for a child to suck milk, but it must also grow up and become strong, so that it may henceforth learn to eat bread and hard food.

5. But "to eat milk" is to taste the favor and kind grace of God. "To taste the kindness of GOD" is to experience it with one's life. For if I preach about God for a hundred years, how He is so kind, sweet and gracious, and helps people, and yet have not tasted it through experience, it is all nothing, and no one learns to trust God properly through it. From this you can see what a strange thing a Christian man is. For there are many who say that they trust God in the belly; but it hovers only on the tongue and hangs in the ears, but it does not enter the heart where it belongs.

Now let us look at the example here, what kind and nature faith is. The apostle in the epistle to the Hebrews, 11:1, writes: "Faith is a certain confidence of things to be hoped for, and is directed toward things that do not appear. This is said so much: Faith is a reason, through which

I am to wait for a good that I can neither see nor hear, but only I must hope for it; as also happened in today's gospel. There were many men, as there were four thousand, who, with their wives and children, had not eaten for three days (I mean that they also fasted), but were quite hungry, far away from home, and deprived of all the goods in which the body lives. Now the apostle says that faith is such a thing, by which I hope for goods I cannot see. The great multitude of the people here have such faith: they see no food, and yet hope that God will feed them.

Now, what does Christ do about it? how does he relate to this transaction? He must not have been wise, for he goes to the apostles and asks how they are to be fed. Then they say, "Oh, who will feed such a great multitude here in the wilderness? But there you see how human reason and faith run together; there you see that the wiser the reason, the less it is directed to the works of God. For this reason he asked his disciples, so that each of them might experience his own reason and see how reason and faith do not come together in any way. Here we learn to blind reason when it comes to the beginning of faith, and then to give it no leave at all.

(8) For example, if I were a man, and had a wife and child, and had nothing, and no one would give me nothing, I should believe and hope that God would preserve me. But if I see that my thing is nothing, and that I am not soon helped with food and clothing, then, if I am an unbelieving fool, I despair, and go and take a thing before me, and steal, and carry, and cheat men, and penetrate as I may. Behold, this is what shameful unbelief does. But if I have faith, I close my eyes and say, "O God, I am your creature and your work, and you have created me, and I want to take it home to you, who care more about how I am maintained than I do myself; you will feed me, clothe me and help me where and when you know best.

1370 D. i3, 201-204. on the seventh Sunday after Trinity. W. xi, 18S1-1854. 1371

(9) So faith is a certain reason by which I expect what I do not see. Therefore he must always have enough; for before he should lack, the angels would have to come from heaven and dig bread out of the earth, that such a believing man might be fed. Indeed, heaven and earth would have to melt before God would let such a man lack clothing and other necessities. This requires and demands the comforting, powerful word of divine promise. David boasts of this in the 37th Psalm, vv. 18, 19, 25, when he says: "I have been young and have grown old, and have never seen the righteous forsaken, nor his seed going after bread. And soon before, "The Lord knoweth the days of the righteous, and their inheritance shall be for ever. They shall not be put to shame in the evil time, and in the theure they shall have enough."

(10) But if you ask reason for advice, it would soon say, 'It is not possible. Well, you may wait a long time until roast ducks fly into your mouth; for it sees nothing and grasps nothing, and there is nothing there. So did the apostles here, who said: Yes, who will feed them so much? It is not possible. But if they had seen a heap of money, with bread and meat banks, they would soon have found good counsel and been able to give good comfort; this would have been very reasonable in their mind. But since they saw nothing, they could find no advice, but considered it an impossible thing that one should feed so many people and yet nothing would be available.

(11) That is enough said about faith, by which we trust in God's belly and that He will not let us lack temporal goods. Now, of the spiritual goods, if we are to die, let us also say; there we shall find and see death before our eyes, and yet we would gladly live; there we shall see hell before us, and yet we would gladly have heaven; there we shall see God's judgment, and yet we would gladly have His grace; in sum, all that we would gladly have, we shall see none before our eyes. Against death, hell, and against the judgment of God may be

no creature can come to our aid; but if I believe, I say, "Faith is such a reason that I obtain what I do not see; if I believe, nothing will harm me. Even though I see nothing but death, hell and the judgment of God before my eyes, I must not look at any of them, but trust completely that God will give me life, salvation and grace by virtue of His promise, not because of any merit.

This is finely depicted here in the bodily image of the four thousand people who cling to God in this faith alone: God will feed us well. If they had reasoned, they would have said: "Oh, there are so many of us, here in the desert, with empty and hungry stomachs; it is no use. They have no need to speak of these things, but they have a good confidence, without all human disputation against God, command themselves to him, and put all need freely into his hands. Then Christ also comes, before they care and ask, and takes care of them much harder than they do themselves, and says to his disciples:

I am sorry for the people, because they have stayed with me for three days and have nothing to eat. And if I let them go from me without eating, they will faint on the way.

(13) Behold, how we have a kindly Christ, who also careth how he shall preserve the vile belly. Now hope is raised up, and man is comforted by the words of Christ, when he says, "They lie waiting for me until the third day, and I must give them enough. There you see that all those who diligently adhere to the word of God are fed by God Himself, for this is the kind and power of faith that flows from the word of God alone.

Therefore, dear friends, let us begin to believe, for unbelief alone is the cause of all sin and vice, which have now taken over in all classes. How is it that there are so many foolish women and boys everywhere, and so many land cheats, thieves, robbers, usurers, murderers, and sellers of profiteers? It all comes

1372 i3 , 204-206. on the seventh Sunday after Trinity. W. xi, i8S4-iss7. 1373

from unbelief. For such people judge only according to human reason; reason only according to what it sees; but what it does not see, it cannot understand; therefore, if it does not put its trust in God through faith, it must despair in itself and thus make knaves and husks. Note that this is what happens when people let their reason and not their faith rule.

15. As ye have learned faith, so shall we learn love: for Christ is patterned after us in two ways, that is, as the image of faith, that we should not be careful; and as the image of love, that as he doeth for us, he may be careful for us; and as he feedeth us, and watereth us, and clotheeth us, out of free love only, and not for his profit, or for our gain: so we also ought to do good freely to our neighbor, out of pure love, so that as Christ is to you, so you also may be Christ to your neighbor.

Therefore, you see that all the works of priests, monks, and nuns are in vain and condemned, for they are not directed to serve their neighbor, but only to earn much in the sight of God through their works; for true Christian works must go freely to do good to the neighbor, only freely given and thrown into the Rappuse; as Christ also did, who threw his good deeds into the Rappuse, and gave his teaching, word, and life to the church. Blessed are those who accept this gift with thanksgiving.

17 I say this only so that you may see how all evangelicals press on and want nothing else, and how God demands nothing else of us, except that we give ourselves to our neighbor to serve him, and then take him for God, do him good in God's stead, and render him service; for he is not allowed to do our good works, as the 50th Psalm vv. 7-13 says: "Hear, my people, let me speak, Israel, let me testify among you: I God am your God. I will not punish you because of your sacrifice; for your burnt offerings are

otherwise always before me. I will not take oxen from your house, nor goats from your stables. For all the beasts of the forest are mine, And cattle upon a thousand mountains. I know all the birds of the mountains, and all the beasts of the field are before me. Where I hungered, I would not tell thee: for the ground is mine, and all that is therein. Do you think I want to eat the flesh of the oxen or drink the blood of the goats?

018 So saith he unto us also, Behold, O Israel, that is, thou believing man, I am thy God, and not thou my God; I will give unto thee, and not thou unto me. Hear, O Israel, I will not be angry with thee, that thou sacrifice not much unto me: for that which thou hast in the stable, and in the house, and in the court, is all mine before: for I have sent it in. There he has finely struck the Jews, who insisted on their sacrifices. Now, if he rejects the sacrifice, what will he have? Says the Psalm, "Offer sacrifices of thanksgiving unto God, and pay thy vows unto the Most High; and call upon me in the time of trouble, and I will deliver thee, and thou shalt praise me." That is, thy heart will I have, set thee upon me, and think me a kind gracious GOD, that I may be thy GOD: so have I enough. Therefore he also says in the following 51st Psalm v. 16-19: "Save me from blood debts, O God, who art the God of my salvation; that my tongue may praise your righteousness. O LORD, open my lips, that my mouth may declare thy glory. For thou hast no pleasure in sacrifice; otherwise I would give it, and burnt offerings are not pleasing to thee. The sacrifices of GOD are a broken spirit, a broken and bruised heart thou, GOD, wilt not despise."

(19) In confidence and hope you shall let your faith go, recognize him as a kind God, cling to him, and in the greatest need flee to him and to no one else. Believe it and expect it, and he will help you, you shall not doubt it; then you shall serve your neighbor freely and without charge. These two things are held out to us in this gospel.

1374 L. 13, 206-208. on the seventh Sunday after Trinity. W. XI, 1857-1859. 1375

On the seventh Sunday after Trinity.*)

Second Sermon.

I.

1. This gospel gives us both doctrine and consolation against the temptation of the provision of the belly, or temporal nourishment and preservation of the church from the earth; and to this belongs faith, because Christ did not come to order such a government, which is called a temporal kingdom or domestic kingdom, which has already been ordered beforehand by God, and has been given what is necessary for it; and reason itself teaches how and from where one may bring about that each one may have food, peace and protection in his state, so that one may see before one's eyes and bring into hand all the necessities that one may need to maintain this regime. For this reason, Christ did not accept it, as it was not his rank and office, but because his kingdom was to be a different regiment, in which all men of all ranks and ranks, high and low, as sinners and reprobates before God, were to be helped to eternal death and to the divine eternal kingdom and life, he had to accept it and renounce the other two.
2. Therefore it would and must follow that his disciples, preachers and ministers would have to suffer poverty, because they could not strive for their food like the rest of the world, nor hope to become rich from it; and that without that they would be persecuted by the world, who would oppose their preaching, because it is not according to their understanding and conceit, and thus the Christians in the world could not rely on certain grounds of their food or peaceful being and protection: but must always sit uncertain of the half of the world, and also of that which they have already had or would have, in danger and turmoil.

*) This sermon is in 6. D. Red.

They are to be given food and drink. But if they are to eat and drink, and have a place and a place to stay, they can expect it from no one but Christ alone.

3 Christ knows this well; therefore he equips and comforts them with these and similar examples and sayings, so that they will not lose heart. Though his kingdom be not yet to eat, nor to drink, nor to build, nor to provide for the food of the body, yet shall they not die of hunger. And thus confirms again this saying Matt. 6:33: "Seek ye first the kingdom of God, and his righteousness; and all these other things shall be added unto you." For this proves that those who run after him to hear his preaching are so strong that they persevere with him in the wilderness for three days, that they could not well come out again without famine, and so are in poverty, want and sorrow because of his word: But because the kingdom of God was first sought, and Christ had first preached, prayed, and made known the righteousness of God, the bodily things also must follow and come after, that they may learn to believe that they shall not lack them, and that they may also wait upon him for those things which are necessary for the preservation of the bodily life of his church on earth.

4 These two things, poverty and wealth, have always done and still do great harm to the church. For first, when the apostles and true bishops and preachers were seen to be so poor that no one had given them anything, nor had they been able to acquire anything themselves, everyone was afraid of such an office and no one wanted to take it. On the other hand, since they were also overflowing with great endowments and prebendaries and sat in them in all abundance, they themselves left the ministry of preaching and pastoral care in the queue and used themselves to rule.

1376 L. i3, 2os-2io. on the seventh Sunday after Trinity. W. n, 1359-1862. 1377

(5) So also now: since right pastors and preachers are held in such a way that no one begrudges them anything, and in addition what they have is taken away from their mouths by the shameful, ungrateful world, princes, nobility, burghers and peasants, that they must suffer hardship with their poor wives and children, and leave miserable, outcast widows and orphans after them; thus also many kind-hearted and fine skilled people are deterred the longer the more from becoming pastors or preachers. For all arts, crafts, and professions are to serve that one may be saved from hunger and poverty; but with this office goes the contradiction, that he who will faithfully wait for it, must give himself up to danger and poverty.

The destruction of the churches will result from this, that the parishes will stand empty, the preaching stands will be missed, or such preachers will come again, who do not faithfully seek God's word and Christ's kingdom, but think as they preach what the people like to hear, so that they may remain without danger and become rich again; so that it will not be good again. Therefore also now the great and mighty, especially the nobility, think to leave their pastors and preachers under their feet, lest they become rich again and rule over them, as they experienced before and are now burned. But with that they will not bring it to where they think.

(7) How then is this to be done, and from where are preachers and pastors to be obtained, that Christ's kingdom may be preserved? For neither is good for the church: the preachers cannot bear poverty, hunger, and sorrow; great goods and riches cannot be endured. Poverty stops the person, wealth hinders his work and ministry. But even so, if it happens that they do not want to give them entertainment, and preaching chairs and pastorates are left empty, the world will also see what it will enjoy. For if each one will only think about his house and try to feed himself, and no one will ask where God's word and ministry will remain, God will say the same thing about it, as he does in the prophet Haggai Cap. 1, 4-11.

God's house was left desolate, God's word and service were left standing in the temple, so that the priests and servants had to work the fields and learn other things to feed themselves, because nothing was given to them for their office and service. Therefore he says there: "Because you live in vaulted houses, and leave my house unbuilt, see how you fare. You sow much, but bring in little; you eat, but do not get full; you drink, but do not get drunk; you clothe yourselves, but cannot warm yourselves; and he who earns money puts it in a bag full of holes. Item: "You wait for much, and you get little; and though you bring it home, I destroy it. Why is that? Because my house is desolate, and every man hasteth out of his house. Therefore hath heaven restrained the dew upon you, and the earth her increase; and I have called for drought, both upon the land, and upon the mountains, and upon the corn, and upon the wine, and upon the oil, and upon all that cometh out of the earth, and upon men, and upon cattle, and upon all the work of the hands.

Behold, this is the punishment of such contempt for the ministry of preaching, where it is most merciful, as it was at that time, and God would have it remain so. But if one disregards God's word in such a way, and keeps the priests or preachers in such a way that they must leave their office and seek their livelihood through other work, and thus also discourages others who would otherwise be skilled and inclined to do so: He not only sends theurge and other great burdens on the land, as is now the case, so that no one's purse can hold anything and no blessing or supply remains; but he also takes away the word and right doctrine altogether, and leaves in its place the spirits of the mob and false teachers, by whom one is seduced and deceived before one knows it, for one's soul and goods, and only has to give them plenty and heaps in return.

(9) Therefore, it would be advisable for the world to be told, lords, princes, countries, cities, and all in general, that they should do this and also provide God's house and kingdom with a little for their needs; just as it must be done in other offices and arts that those who wait for them should also wait for their needs.

1378 L. i3,Ao-2i2. On the seventh Sunday after Trinity. W. xi, 1862-ises. 1379

may have their bread from it; which is much more necessary. For where there is enough of one magistrate or judge, item, one jurist or medicus may well govern a city or more and sometimes a whole country: there must be a thousand preachers in many a country, after which there are many churches and parishes; for children are born every day, who must be baptized and brought up, so that they also learn God's word and become Christians. Where will one get such children, if one does not feed them or educate them? Either the churches must stand alone, and the people must be scattered and go astray, or they must have gross asses and deceivers and suffer.

(10) But woe to all those who helped or did not prevent God's house from being desolate; but much more to those who deter and hinder others, so that they cannot come to it or stay with it; for such are worse than Jews or Turks. But they are not excused who, because they are poor, let themselves be frightened by it; for most of them lack faith that Christ will nevertheless give them their bread or food; which, though it is meager and sour, you must think how much greater a good it is for a man to receive a piece of bread in his hand miraculously and through God's blessing than all the riches and abundance of the world.

(11) Therefore, the government should especially think to do something for this and to be helpful to our children and descendants, and not thus withdraw its hand and prevent and deter others with its example, and do irrevocable harm to Christianity. How will you answer to God, if by your cursed avarice you have prevented or prevented a few souls from their salvation; I will keep silent, if you prevent a whole city or country from having God's word and sermon? And it must ever be a cruel, unmerciful, cursed man, who does not help his own children, much more so as he refuses. For if we want to be Christians, we should know that we are called to this, and God's commandment is that we all do this with both hands.

and all our strength, so that God's house will not be desolate, nor the preaching stands empty, and His kingdom will not cease, lest both we ourselves and the young people be deprived of blessedness.

(12) In the Old Testament it was enjoined and commanded by Moses that every man should tithe all his income, Deut. 27:30 ff. How much more shall we Christians do that which is most necessary, and without which no one on earth gives or does anything, that Christ's kingdom may remain built, that we may also let His servants eat with us, so that we may also remain in the same kingdom of God and inherit such grace and blessedness for our children. If we do not, he will reward us for our ingratitude by controlling our avarice and gluttony, so that we will soon run out ourselves; for we do not have so many goods and supplies, he can let a rust come in through the storm, Turkish war or other plague, so that in one year everything will be consumed, devastated or otherwise destroyed.

(13) So Christ wants to admonish us here first of all by His own example, that everyone also helps to promote God's kingdom and word with temporal physical goods, if he cannot or does not want to be a preacher himself.

(14) Wherefore comfort them also that are in the ministry, that they be not vexed or discouraged by present want or poverty; but know that Christ careth for them, and will yet feed them in their poverty, and will not suffer want and scarcity for ever, but will feed them the more abundantly at the last: yea, he hath already purposed and appointed all things before they think where they shall receive them.

(15) For in this example he shows himself to be a rich and mighty lord, a master, and even a rich miller and baker, better than any man on earth, who has learned his trade very well. Yes, he does many crafts at once and without the help of some people, plows, harvests, threshes, grinds and bakes almost in an instant. For it is a miracle and beyond reason that so many thousands of men, without wives and children, feed on seven loaves of bread that they are all satisfied.

1380212-214 . on the seventh Sunday after Trinity. W. n, ises-1867. 1381

He has already done so in one word: when he only touches the bread and gives it out, it is already ground and baked and everything is ready for so many thousands of people and even more. This must be a fine king (say the five thousand, if he also feeds such, Joh. 6, 14.), whom we would like to have, who should lead a multitude of people into the field and provide for them, since one could always reach into a basket or into the bag, and feed and pay the whole multitude abundantly.

16 Well, he can do that and we have such a king in him. Where he reaches out, everything is full, and where he wants to give, everything must be enough and superfluous. So he calls Matth. 17, 27. Peter to go and take a piece of silver from the mouth of the fish. Who ordered or coined silver for him, or who sought money in the water and in the mouth of the fish? But he can make it and take it when, where and how he wants, yes, even bring bread and water from stone, so that he feeds the whole world; for in the whole world he is seen doing this every day, and everything that it has goes through such vain miracles, which are not less, as St. Augustine also says, than this.

(17) We are accustomed to the grain growing out of the earth every year, but we are so blinded by this habit that we do not consider it a miracle. For what we see and hear every day we do not regard as a miracle; and yet it is so great a miracle, indeed, if one is to speak of it correctly, that he gives the grain out of sand and stones, than that he feeds the heap here with seven loaves. For what is a dry sand but vain crushed stones, or a stone but crushed sand or earth? How can a stone become bread that can be eaten, and yet it grows only from sand and earth? All that grows and all animals give us, each according to its kind, where does it come from but from earth and dust?

18. These are the wonders that have been wrought from the beginning of the world and continue daily, so that we are overwhelmed with them, without which, because they are so common that they are felt by our eyes and senses, God must sometimes, like

He does not do a greater miracle here, but a more special one that does not follow the common course, so that he may awaken us and, through such a single special miracle, instruct us and lead us into the daily miracles of the wide world.

19 No farmer can say otherwise than that his grain grows from stone; as Moses also says in the 5th book Cap. 32, 13: "God led the people into the land and made them suck honey from the rocks and oil from the hard stones. What is this saying, how can honey and oil grow out of rock and stone? Now it happens that both grain and trees, which bear the sweetest fruit, are set on stone or sand, and grow out of it and receive their sap and strength from nowhere else. If this were to happen before our eyes, that oil or honey would flow out of a pillar, all the world would say miracle upon miracle; but as we walk daily over land and field, where it grows before us, we see nor understand anything.

(20) Therefore, because we are so averse to God's daily works, which are wondrous, he must open our mouths with this and the like, and let us preach strange wonders; that a Christian may let them be his scripture and book, from which he may learn to behold all God's works and wonders, and set his heart thereon content, and think, What shall I fear and care for my belly and food? Where does he get the grain of the field and all the fruit, since the world, with all its wisdom and power, is not able to bring forth a stalk, a leaf or a flower? If Christ, my Lord and God, does this daily, why should I worry or doubt whether he can or will feed me?

21 Here you say: Yes, how is it then, because he is such a king, who feeds all the world abundantly, why then does he so often cause his Christians to suffer need and poverty in the world? for he ought ever to feed his own people abundantly above all others. Answer: Here it is necessary to know how Christ's kingdom is done; for he wants to show us herewith, as I said above in the beginning, first of all,

1382 D. 13, 214-217. on the seventh Sunday after Trinity. W. n, E-i87o. 1383

that his kingdom on earth is not a worldly kingdom, which stands in the way that one eats, drinks, keeps house, waits for the body here on earth, for which all necessities of this life must be ordered and present; But he has ordered such a spiritual kingdom, in which one should seek and find divine, eternal goods, and also ordered it in such a way that it is and remains abundantly supplied with God's word, sacraments, power and gifts of the Holy Spirit, and lacks nothing at all that serves to have and maintain eternal life; Therefore he allows the world to have and receive its need and supply in its government, and to provide for itself abundantly with it; but to his Christians he does not give their date and comfort to this temporal, but seeks God's kingdom, in which they shall have enough and be rich forever. This is one.

22 Secondly, he wants to teach his Christians to practice faith also in this matter of temporal life and temporal goods, so that they also look into his hands in this and also expect such necessities of this life from him; for if the church on earth is to be and remain his church, he must also provide it with food and drink, clothing, space, place and other necessities for its body. Yes, he has created everything that sustains and supports the world for the sake of the devout Christians; he still gives and maintains it for their sake alone, as long as the world stands: so that they should enjoy it abundantly even in this life and have no lack. But because the devil rules in the world and is an enemy of Christ and his church, and because they themselves do not seek the goods of this world, they have to suffer that what belongs to them is taken away and stolen from them. Here Christ must also help and give to his church, where it suffers lack and need, so that it can remain, so that it is called wonderfully given; and the Christians recognize that it is given by him, and such a special miraculous work always proves in his Christianity, that it must nevertheless have to eat and drink, whether the world neither gives nor grants, but takes, or ever envies and hates for that which you give to God.

23 Behold, this we shall also learn now

Believe that we have such a Lord in Christ, who also provides for our belly and temporal life, and thus removes and overcomes the care of unbelief. For by so many examples he provokes us to faith, as he would like us to become such people, who would have no care at all for our person, both spiritually and physically, or temporally and eternally (for here there is no mention of the care of the office or work, which is commanded and laid upon each one by God to be faithful and diligent in it); that we may do with a cheerful heart and trust in Him what we are commanded to do, especially in that which belongs to God's kingdom. And if need or want come before our hand, that we let him be commanded, and a Christian thus comfort and strengthen himself: I know and have learned from the gospel that I have such a Lord, who is able to make of one loaf as much as he wills, needing neither husbandman, miller, nor baker, and to give me when and as much as I need, though I neither know nor understand, nor think how or when and whence it shall come.

(24) Now the text of the gospel also shows how Christ stands and speaks, when he sees the people following him, and now not being able to return home without famine, when he calls the disciples to him, and holds counsel with them, and begins, saying, "The people mourn for me. And he adds the reason: "For they," he says, "have now tarried with me three days, and have nothing to eat. "2c.

II.

(25) Here tell me, if the people themselves had sent a message to Christ, signifying their need, whether they could have solicited it as well as he himself considers it, and also holds it up to his disciples? for how would they or could they better strike it out, and present a stronger cause to move him, than that they should thus say, O dear Lord, let the poor great people lament thee, both husband, wife, and children, who have followed thee so far to hear thee? On the other hand, think that they stayed with you for three days.

1384 D. i3, 217-219. on the seventh Sunday after Trinity. W. xi, 1871-1873. 1385

and remain. Third, that they have nothing to eat, for they are in the wilderness 2c. Fourth, if you let them go without food, they will faint on the way before they come home, especially the weak, women and children. Fifth, consider that some have come from afar 2c. Behold, he himself considereth all these things before any man speaketh unto him, and hath made even the prayer which they desire to make in their hearts so good, that no man could bear it so well in his heart. Yes, he is already concerned about it before they think to ask him, and seriously discusses their need with the disciples and advises them how to help him.

(26) What is all this but a living sermon, proof and testimony that he means so well and cordially with us, and before we can say anything to him, he sees into our hearts better than we ourselves can speak, so that no man could persuade another more cordially. For he does not wait until someone says to him, "Oh, Lord, let the people mourn for you; think how long they have waited, how far they have gone home. 2c. Well," he says, "they are already complaining and have already thought of everything. But let yourselves also be heard, saith he to the disciples, what counsel have ye how that this people may be fed?

(27) Now such counsel and conversation with the disciples is first of all that his heart and thoughts may be made manifest. For it need not remain secret, lying hidden only in his heart, that he mourns and is grieved for the people; but it must come to light, that it may be heard and seen, and that we may learn to believe that we also have the same Christ, who still warmly cares for our needs, even our bodily needs, and always has the words: "I mourn for my poor people," written in his heart with living letters, in deed and in work; that he would also like us to recognize only this, and to hear this word of the gospel as if he were still speaking at this hour and every day, when we feel our distress, yes, much sooner than we ourselves begin to lament it. For it is ever still and

remains the same Christ forever, and has exactly the same heart, thoughts and words towards us as he was and had at that time, and has never been different yesterday, nor will he become a different Christ today or tomorrow. And here is a beautiful image and tablet that shows us the abyss of his heart, that he is a faithful, merciful Lord, who takes our needs to heart and sees deeper into them than we can ask or bring to his attention. Fie on the shame of our sorrowful unbelief, that we hear and see such things, and yet cannot trust him at all.

28 Yes, this is also a reason why he begins such a conversation and asks the disciples for advice, that we should see our unbelief and foolishness and punish ourselves. For here you see how he considers and advises on the need much better and further than we ourselves can do, and no man in his own danger or need can advise him how he might be helped out of it. And even though he has already considered and decided what he wants to do, he still asks them for advice, so that they can see how he cares for them and what they can advise themselves. There is what men can advise, if they are to be God's and Christ's counselors. Here they all stand, like the pipers, who have spoiled the dance, going along out of their human cleverness, and superior with number pennies. There are four thousand men alone, and as many wives and children: how can they get enough to eat, especially in the wilderness, if they will eat grass and hay?

(29) There you hear the answer of human wisdom, when it comes to its counsel, and how far it is from faith; for it knows nothing else to say about it, but badly and poorly concludes that it is not possible to help the matter. This is what nature and reason always bring with them: where there is need or want, when she should trust God and expect counsel and help from him, she quickly falls, according to her blindness, on the blasphemous word: It is not possible, it is lost 2c. When death and danger come, she quickly thinks and concludes: it is not possible to live; where there is no bread in the house, it is bad.

1386 ". 13, 219-221. on the seventh Sunday after Trinity. W. XI, 1873-1876. 1387

It is impossible for her to resist hunger, and so there is nothing but despair in her where she cannot see and take action to help the cause as soon as possible; she is not so wise that she can think that he still knows advice and help, because he takes care of it himself and does not despair of it, but speaks as he does here, as one who wants to advise and help the cause, and does not let the people go to him without food and pine away on the way.

(30) Nor is she so pious that she would do him the honor of believing that he knows how to advise and help more than she understands and knows, and confesses her lack of understanding or ability, and so brings the matter home to him and desires his counsel and help. That is why we are such fools, and want to reckon things badly when God should deal with us, and measure them according to our ability and strength; therefore, where such things are lacking, we must despair; as here the apostles reckon from their understanding and measure their food and supplies against the great multitude, and the need against their ability. Nothing else can follow, but that they must say: Here is no other advice, but that we let them go, where they know, where they may buy and find food; may however do as they can, languish or remain alive.

31. So you also see in the disciples and apostles of Christ our great, deep unbelief, how utterly foolish we are against God's counsel and works, and so do not believe at all, if it does not go according to our thoughts or senses, and think that he also knows no counsel and does nothing with us, where we cannot first see and calculate how it is possible; But for this very reason he acts with us to show us where our counsel, wisdom and ability end, that he does much higher things than we can think and consider possible, or even ask and desire; that even if he should not act differently with us, neither according to our thoughts and counsel, he would never be able to do or prove any divine work, and without God we would have to despair, perish and perish every moment.
32. therefore it is also much better that he is without

We would neither advise nor say anything else about it, because here the apostles speak to the matter, that it is impossible and lost to feed such a large people. Nevertheless, he shows himself so kind that he asks their advice and lets them speak to the matter, and he can be patient with them, so he lets them start, so that they will see for themselves how they have been fooled, and they will be ashamed of their unbelief when they experience his miraculous work and see it before their eyes.

33. From this we should also learn to resist our unbelief, which is always in trouble and danger and soon wants to despair of all comfort and help, if it does not see help and counsel before it in our power; And yet we are accustomed to think that Christ is able to do more and greater things than we can understand or believe; for our fists and power are certainly not made to help us in need and want for grain and bread, in death for life, and to make something out of nothing. But he is the Lord, who can and does such things as his own work. Therefore also, saith he, turn thine eyes and thy thoughts from thy fist and thy strength unto me; my fingers are ordained to do these things: only believe thou, and if it be not possible according to thy counsel, let it be possible according to my counsel and my strength.

34 He teaches this everywhere in all his miracles and daily miracles that he performs in his church; nor can he raise us up to place our distress in his counsel and power with strong trust and sure courage, and let it be commanded to him; so that we may both be helped out of distress and lack, and from the fearful worry and anxiety by which we make our distress greater and more severe than it is in itself. And for this we would have two benefits and gains: a peacefully calm heart and conscience, and comfort and help in addition, so that we would do him the best sacrifice and service. On the other hand, if we do not do it, it cannot be dear to him nor please him, and the harm is no one's, for it is not ours.

1388 L . 13, 221-223. On the seventh Sunday after Trinity. W. n, 1876-1879. 1389

We are afraid and troubled ourselves, but we gain nothing by it, for we must leave it in his power, and no one can drive away a leaf, even if he worries himself to death about it.

(35) Nevertheless, it is good for us that he lets us try and experience these things, that he teaches us to recognize our need through our vain counsel and suggestions, fidgeting and doubting; otherwise we would not think that we needed him, and we would never learn to believe or pray. Therefore, he shows and reveals to the disciples their present lack and need before they even think of it.

(36) In the same way, he sometimes sends us temptation, terror, misfortune and suffering, so that we feel the distress and realize how we can neither advise nor help ourselves here; but so that we also learn not to go there badly according to our feelings and say, "Oh, where now? Here it is lost. Where shall we get it from? The whither? and whence? out of thy mouth and heart, and for this run hither to Christ, and wait what he saith and willeth to give thee! For the fact that you feel the need does you no harm, but that is why he makes you feel it, so that you may also experience and feel his help, mercy and salvation, and thus learn to believe and trust.

That is enough said about the summa and main doctrine of this gospel. There are also many good things in the story. First of all, Christ asks how much bread they have, and takes it along with a few fish, thanks God for it and pronounces a blessing, and gives it to the disciples to distribute among the people and to present. First of all, he teaches that we should use what God gives us, however little it is, and accept it with thanksgiving, knowing that Christ also wants to bless it, so that it will prosper and be plentiful, and even increase in number; for it pleases him when people recognize his gifts and thank him for them, and he gives his blessing to it, so that it will be better received and last longer than the great riches and superfluous goods of the unbelievers; as Scripture also says, Ps. 37, 16: "It is better for a righteous man to have a little than for many wicked men to have much"; item, Prov. 10, 22:

"The blessing of the Lord makes rich" is what is given by God and received with faith and a good conscience. And St. Paul also interprets this in 1 Tim. 6, 6: "It is a great gain to him who is godly, and lusts after him" 2c.

38 For what have they that have much great good without faith and Christ, and what do they gain? Without depriving themselves of God and his blessings, they are idolaters, captives of Mammon, who may not attack their own goods, nor let others use them, or ever need them with a good conscience, so that they do not become glad of the morsel they eat, because of their avarice and evil conscience, so that they think only, so that they only think to scrape together more and more with all kinds of evil dealings and deceits, and yet always have to sit in danger and worry, so that they do not have peace either before God or men, have to see and hear much, and experience in their great goods and in their own children and otherwise, that their heart is sickened; and so have thrown themselves into vain snares of the devil and pains, as he also says there, from which they cannot come,

39 On the other hand, says St. Paul is called a rich man who fears God and lives in faith, and with such godliness is also satisfied with what God gives him, and has this with God and honor, without injustice or harm to anyone; for he has a very great treasure, which is called God's blessing, even in his poverty, that he must have enough; for he knows that we all bring no more of it than food and drink, and, as they say, abundance; and that it is not because of anxious worry and labor, where God does not give prosperity; as Psalm 127:2. says: "It is vain to rise early, and to sit long, and to eat one's bread with sorrow; for he giveth his friends sleeping"; and Christ himself Luc. 12, 15. says: "No man liveth by having much goods" 2c.

40 Therefore a Christian should rather have one florin, which God gives him, than all the great treasures of the rich miser on earth; for he has this beautiful treasure in his house, which is called godliness and enough.

1390 ns. 223-225. on the seventh Sunday after Trinity. W. XI. 1879-1881. 1391

To have or to be content, that is, to have a peaceful, calm heart toward God. Psalm 112, 1. 2. 3. also says of such pious, godly people: "Blessed is he who fears God, who has great delight in His commandments; his seed shall be mighty upon the earth; the generation of the pious shall be blessed; riches and fullness shall be in their house" 2c. What is this wealth or glory and abundance? says the ungodly world. What are two florins in a poor Christian's house and court, who also has a house full of children, compared with one who has ten, twenty, fifty thousand florins in his treasury? Yes, but where do you reckon that such a pious man has God's blessing? which you cannot buy for your hundred thousand florins, nor obtain with all the world's goods; that a florin with a good conscience in his house shines more beautifully and gloriously before God and is better for him than the crown and kingdom of all emperors; who nevertheless do not enjoy their great goods with good peace and a happy conscience, and in the end do not bring more of them than the poorest beggar.

41 But the world does not want to believe this, although it already sees it before its eyes, and always continues with its scratching and stinginess, and wants to let no one be satisfied, and everyone has more than others, and seeks this (as it must happen) with robbery, stealing, burdening the poor; hence it also follows that there is no blessing nor prosperity, but only God's curse, plague, misfortune and heartache.

42. Secondly, that Christ commands the disciples to present the bread to the people shows that he still wants to give his work and gifts through the means and service of men; And it is said to those who have an office or command (especially the office of preaching) and are to preside over others, that in this they are to be obedient to Christ, diligently and faithfully serving the people, gladly and charitably giving of themselves and communicating to others what has been entrusted and given to them by God, especially to the poor multitude of Christians, to be useful and comforting with their good example of both faith and love, and also to strengthen their faith 2c. For he hereby

shows how he also gives and will give rich blessings, so that such ministry and service will produce much good and fruit. As it happens here, when they have taken no more than the seven loaves and a few fishes from Christ and begin to distribute them, it becomes more and more under their hands and is so plentiful that there is still much left over.

43. so that we also learn that the gifts and goods that God gives are not diminished by this, so that the poor are helped with alms; as Christ also promises Luc; 6, 38. and says: "Prayer, and it will be given to you. A full, pressed, shaken and superfluous measure will be given to you" 2c. And this is also shown by the experience of many pious people at all times, of those who before us generously donated and gave alms for the preaching ministry, schools, preservation of the poor 2c. and God also gave them good time, peace and rest for this; therefore also this saying comes among the people and confirms this: Going to church does not fail; almsgiving does not impoverish; unjust goods do not increase 2c.

44 Therefore, the opposite can be seen in the world: because such insatiable avarice and robbery goes on, since no one gives anything to God or to his neighbor, but only snatches what is given by others and sucks the sweat and blood of the poor, God also gives us again in reward anger, discord and all kinds of misfortune, until we finally have to eat ourselves up among ourselves, or all of us, the rich with the poor, the great with the small, have to be eaten up by another.

45 The last part is also to be remembered, which teaches to gather and store up the remaining fragments. For he wants us not to waste God's gifts uselessly, but to be wise with them and to use the abundance he gives for good and for need, even for the future, when we will need it further. That means to honor the dear bread and not to leave the little relics under the table; as the ancients taught their children from this example and said the proverb: He who keeps when he has, finds when he needs 2c.

46. for it is also a hostile disgraceful

1392 L. 13, 228-227. on the eighth Sunday after Trinity. W. Ll, 1881-1883. 1393

Vice and great contempt for God's gifts, that the world now floods everything with exorbitant costs, splendor, spilling money in all kinds of things. From this must follow such robbery, stealing, usury, treasuring and plundering, from which country and people, lords and subjects must perish, as a punishment, that in this no one wants to be less than the other, and neither the lords allow themselves to be controlled in this, nor can they control others; for because they heap one vice upon another, one punishment upon another must also come upon us.

47 St. Paul says 1 Tim. 6, 17: "The living God gives us all things abundantly to enjoy. This is certainly true, even if we needed it to mean: ad fruendum, to enjoy, and not to shamefully spill and spoil that which we have superfluously and cannot enjoy, neither for need nor for pleasure, and if such is unchristianly wasted, devastated and destroyed, then to poverty also our own in addition with our gullet, gluttony and avarice torn from our teeth; so that we deserve that God also does not let us enjoy that which we have left over and too much of which we scrape, exhaust and vomit. For nothing is bad enough for us to fill the insatiable hell's throat. No Lord

has so much land and people, no land so much money, which now could nourish a prince more. A prince must have much more to spend, to gamble, to disguise, etc., than his land and people are capable of; a miser must deprive the prince of more than a whole city can give; yet no man enjoys nor is improved, and since everything is devoured in one heap, since otherwise there is a lack everywhere of what one should have for the maintenance of the churches and schools, for government and common use, for honor, for food and need.

In sum, it can no longer be called enjoying God's gifts, as He gives them so abundantly and superfluously, even if the Elbe and the Rhine were flowing with vain gold, and lords and princes could make all their land into vain silver mountains. For we do not want to use it to thank God and to enjoy it, but only for God's contempt and destruction of the given goods; no one thinks to advise our descendants, but to live as if we wanted to destroy everything at once; he will also help us to do this, because we do not want anything else. The interpretation of this story is given enough in the postilion of Sunday Lent, so you can repeat it.

On the eighth Sunday after Trinity.*)

Matth. 7, 15-23.

Beware of false prophets who come to you in sheep's clothing, but inwardly they are ravening wolves. By their fruits you shall know them. Can you also gather grapes from thorns, or figs from thistles? So every good tree brings forth good fruit, but a corrupt tree brings forth evil fruit. A good tree cannot bring forth evil fruit, and a corrupt tree cannot bring forth good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore you shall know them by their fruits. Not all who say to me, "Lord, Lord," will enter the kingdom of heaven, but those who do the will of my Father in heaven. Many will say to me in that day, "Lord, Lord, have we not taught in your name? have we not cast out devils in your name? have we not done many deeds in your name? Then I will confess to them: I have never known you; depart from me, all you workers of iniquity.

*) This sermon is found in a b c, in a single print from 1522, in the two collections (14 and 27 sermons) from 1523 and in the collection: "Fünf schöner christlicher Sermon" from 1523. Cf. Erl. A. 13, 227. D. Red.

1394 L . 13. 227-229. On the eighth Sunday after Trinity. W. XI, 1884-1888. 1395

1. Since the Lord in these three preceding chapters, in the fifth, sixth, and seventh, interpreted the commandments of God, he finally concluded thus: "All things therefore that ye would that men should do unto you, do ye even so unto them. This is a Christian doctrine and summa summarum of the whole Christian being. This is followed by today's Gospel, in which the Lord takes care of the office of a pious shepherd and teacher, and warns us to beware of false teachings. As if to say: You have now received the teaching, so henceforth beware of other teachings. For it is certain that evil teachers and false prophets will arise wherever this word is preached.

(2) We must be clear in our minds that the two doctrines, good and false, will always go together; for it has been so from the beginning and will last until the end of the world. Therefore, it is nothing that we want to crawl into silence and to go into a safe being. The evil doctrine of men, the doctrine of the devil, and all our enemies oppose us without ceasing; therefore we should not think that we have won everything: we are not yet over the brook. Therefore the Lord warns us diligently, saying:

Beware of false prophets who come to you in sheep's clothing, but inside they are ravening wolves.

(3) We should note here that the Lord Christ commands and gives power to all Christians to be judges of all doctrine, and to judge what is right or wrong. The piece has been crazy to us with the false Christians for probably a thousand years, that we have not had power to judge, but have had to accept without all judgment what the pope and the Concilia have determined.

(4) Now this gospel here overthrows the papacy and all the conciliates, for we are not bound to keep what the pope commands and what men command. Therefore I say again, grasp the gospel well; for there is no command given to the pope, nor to the conciliis, nor to any man, that he should set and conclude what the

Be faith. For Christ says, "Beware of false prophets." Either the gospel must lie, or the pope with the conciliis. Christ says, "We have the right to judge all doctrine, and what we are commanded to hold or not to hold. Now the Lord does not speak to the pope, but to all Christians. And as this doctrine is said to all: "That ye would that men should do unto you, do ye even so unto them"; so also these words exclude no man: "Beware of false prophets." From this it clearly follows that I may judge the doctrine.

5 Therefore I should say: Pope, you have decided with the conciliis; now I have a judgment whether to accept it or not. Why? Because thou wilt not stand and answer for me, if I should die; but I must see how I am, that I may be sure of my thing.

(6) For thou must be as sure of the thing, that it is the word of God, as thou art sure of thy life, and more sure still; for thy conscience alone must insist upon it. And even if all men came, yes, even the angels, and all the world concluded something, if thou canst not grasp the judgment nor conclude it, thou art lost; for thou must not place thy judgment on the pope, or on any other; thou must be so skillful thyself that thou canst say, This saith God, this saith not; this is right, this is wrong; otherwise it is not possible to stand.

For if you are dying and you stand on the pope and the conciliis, and you say: The pope has said this, the conciliis have decided this, the holy fathers, Augustine, Ambrose have agreed on this; then the devil can make a hole for you immediately and enter: How, if it were wrong? How, if they had erred? When such a temptation comes to you, you are already lying down. Therefore you must play the game of conscience, so that you may boldly and defiantly say, "This is the word of God; I will lay down my life and limb, and a hundred thousand necks, if I have them. This is also what St. Peter means when he says in his epistle, 1 Pet. 4, 11: "If anyone speaks, he speaks as the word of God." And St. Paul speaks to the Corinthians in this way, 1 Cor. 2, 3. 4. 5: "I was with you with

1396 L. 13, 229-232. on the eighth Sunday after Trinity. W. XI, I888-I89I. 1397

-With weakness and fear, and with great trembling. And my word and my preaching were not in pleasant words of man's wisdom; but in evidence of the Spirit and of power: that your faith might stand, not in man's wisdom, but in the power of God."

(8) So they lift it up and say: Yes, how can we know what is the word of God, and what is right or wrong? we must learn it from the pope and from the conciliar. Well, let them decide and say what they want; so I say: You cannot put your trust in it, nor satisfy your conscience, you must decide for yourself, it is for your neck, it is for your life. Therefore God must say to your heart: This is God's word; otherwise it is unclosed.

(9) But our bishops, Caiphas, Pilate, Herod, they press and rage so hard that one would think they were nonsensical. Then they bring St. Augustine's saying: I would not believe the Gospel if the church's reputation did not move me; and they think they have already won. So you say: What do I care, God gives, it says Augustine or Jerome, St. Peter or St. Paul, yes, even the archangel Gabriel from heaven, that is much more; so it does not help me, I must have God's word, I want to hear what God says.

10. and that same word God has you speak through men, and especially he has you preach and write it through the apostles; for St. Peter and St. Paul do not speak their words, but God's word; as Paul himself testifies to the Thessalonians, when he speaks thus, 1 Thess. 2:13: "Ye receive the word of God preached by us, not as the word of men, but as the true word of God, which also worketh in you that believe." For the word may well be preached to me, but no one can give it to my heart, for God alone must speak in the heart, otherwise nothing will come of it; for if he is silent, it is unspoken; therefore no one shall bring me from the word that God teaches me. And this I must know as surely as that three and two make five; for this is so certain, though all Concilia said otherwise,

I know that they are lying. It is certain that a cubit is longer than half a cubit; though all the world says otherwise, yet I know that it is not otherwise. Who decides for me? No man, but only the truth, which is so completely certain that no one can deny it.

011 Therefore it must come to pass, that thou shalt say, This is so; let no man put me away. When thou hearest, Thou shalt not kill; or, Thou shalt do unto others as thou wouldest have others do unto thee, thou shalt know before all conciliarities that this is the doctrine of Christ, though all men have said otherwise. So also this doctrine, that thou canst not help thyself, but Christ is thy Savior, which maketh thy sins to be forgiven thee: this thou must know and confess in thine heart, that it is so: and if thou feelest it not, thou hast not faith, but the word hangeth upon thine ears, and floateth upon thy tongue, as the foam is upon the waters, as the prophet Hosea saith, Cap. 10:7, "Samaria hath let her king pass by, as the foam upon the waters." Now you must believe all this, not as words, as if Peter had preached them, but that God has called you to believe. Now I speak all this, that we may come again to the gospel, and know from whence the foundation floweth, that ye must be judges, and have power to judge all things that are proposed unto you: because I cannot, nor shall I trust in any man; for I must answer for myself when it cometh to pass away.

(12) Therefore do not persuade yourselves that you must believe what the pope says or what the Conciliar decree. If thou knowest God, thou hast already the rod, the measure, and the yardstick, that thou mayest judge all the doctrine of the fathers, knowing that Christ is our salvation, and that he reigneth over us, and that we are sinners. If then one comes and says, You must become a monk, you must do thus and thus, if you want to be saved; faith alone is not enough for salvation, you can certainly say, You are lying, your teaching is false; for he who believes in Christ is saved. Who teaches you this? Your faith in your heart, which alone believes this.

1398 L. 13, 232-234. on the eighth Sunday after Trinity. W. XI, 1891-1893. 1399

Therefore, no one can protect himself from error unless he is a spiritual man. For so Paul says to the Corinthians 1 Ep. 2, 15: "A spiritual man judges everything, and he is judged by no one." Thus false doctrine can judge no one but the spiritual man.

(13) Therefore it is a foolish thing that the Conciliar Churches should decide and establish what is to be believed, when there is often no man who has tasted the divine Spirit a little. When it happened in the Concilio of Nicene, they went about and wanted to make laws about the spiritual state, so that they should not be married; this was already all wrong, because it had no basis in divine Scripture. Then one man alone, named Paphnutius, stood up and put all this down, saying, "Not so, this is not Christian. Then the whole council, which undoubtedly included many excellent, learned people, had to renounce the decision and give way to this simple-minded, yet pious man. For God is hostile to high titles and human wisdom; therefore, at times, he makes them run roughshod over them, disgraces them in their attempts, so that one may see how true the saying is: "The learned are the perverse.

(14) Therefore we must remain free judges, that we may have power to judge and to judge, to accept and to condemn all that the pope sets and the conciliar decree. But if we accept something, we should accept it so that it compares with our conscience and with Scripture; not because they say so. This is what St. Paul says to the Romans, Cap. 12, 7: "If any man have prophecy, let it be like faith"; for all prophecy that leads to works, and not to Christ alone, as to thy only consolation, though it be excellent, is not like faith; as there are the revelations of poltergeists, masses, pilgrimages, fasts, and seeking the merits of the saints. In all this, so many holy fathers have erred, as Gregory, Augustine and others, that they have taken this judgment from us; for this sorrow and heartache began in time, that we should believe the pope and the conciliis. Therefore you must

so find with you that you can say: God said that, God did not say that. As soon as you say: Man has said this, or: The Concilio have decided this, you have built on the sand.

(15) Therefore there is no judge on earth in spiritual matters concerning Christian doctrine, except the man who has the true faith in his heart, whether he be man or woman, young or old, servant or handmaid, learned or unlearned. For God does not look at the person, but all are equally dear to Him who live according to His commandments; for this reason they alone have authority to judge.

(16) But if any man come, and know better than I the opinion, I should shut my mouth, and hold my peace, and take knowledge of him. This is what St. Paul wants when he says in 1 Corinthians 14:29, 30: "Let the prophets speak for themselves or for the third time, and let the others judge. But if a revelation is made to another who sits there, let the first be silent." This is said: If the listener knows and understands more than the preacher, then the preacher should give him the opportunity to speak and he should remain silent. In worldly matters, an old man is wiser than a young man, a scholar knows more than a layman; but in spiritual matters, a child or a servant, a woman or a layman may have more grace from God than an old man or a lord, a layman or the pope. Summa: No scholar shall take away your judgment, for you have it as well as he.

(17) Now I should say, who are the false prophets in our time, which no man can judge nor know, except he that hath the Spirit; but summa summarum, in short, though much be said of it, it is the pope with his regiment; for they have all taught that which is against God. That would be a long time to prove; for you can see it in almost all things, wherever you turn. But we will tell some of them. God commanded in Exodus 20:12 that the child should honor its father and mother and be subject to them; so the pope has raised his opinion that a monk or nun is no longer under its father; but say: The child is now and in the clergy and in the divine.

14002-13 , 234-237. on the eighth Sunday after Trinity. W. XI, 1893-1896. 1401

service; GOD is more than father and mother: therefore it is no longer guilty to serve father and mother, but the father must call it grace junker.

18. Now, if I say, What is worship? they would say, Dear Lord, it is ringing bells, burning candles, putting on a beautiful chasuble, and such monkey business more. Yes, I say, you have well hit it; but I meant, to honor father and mother and to keep God's commandment, that is to serve God. Therefore, you must say here that the Antichrist taught such things, and you may happily say that he is lying. Do you see here how God's commandment stands freely against the obedience of the prior and abbot? God gave you your father and mother to honor, serve and be submissive to; the pope gives you another, whom you honor more than your father, given by God. If this is God's commandment to keep, I do not know.

19 So also with other commandments of God. One shall not strike to death, not be angry, not attack; this is what God has commanded. Thus the pope teaches: The spiritual goods or the goods of the church are to be defended; and if it does not help, then one should call upon the secular sword to protect the papal see and St. Peter's inheritance. Behold, these commandments are opposed to each other; this, I hope, everyone understands well.

20. so also with the conjugal nature: God commanded in Genesis 2:24 that husband and wife should be one flesh and that they should not be divorced. Now the pope has many commandments against this, such as, if a woman takes a husband who has baptized her, then the marriage is to be broken up.

(21) So also, when the clergy marry, as ye now see, that they rend the marriage according to their spiritual law. If anyone falls into incest and takes a boyfriend or a girlfriend, he commands that they remain with each other, but both live chastely with each other. He lets two naked people lie in bed together, and neither has the power to demand conjugal duty from the other. What else is it said but when I put straw and fire together and forbid it not to burn?

22 Further, God says: You shall not steal. But who steals more than the pope and his crowd? These are the chief thieves, for they take the goods of all the world daily.

Item, let us look at the first commandment. This says: Trust in God alone, call on God alone; so all their teaching is nothing else, but that they lead us to trust in works and holy invocation. Do you see then that such people are the righteous false prophets from whom we should beware? For they nullify the commandment that God has given. Now follows the other piece in the Gospel, where Christ speaks thus:

By their fruits you shall know them. Can you also gather grapes from thorns, or figs from thistles? So every good tree brings forth good fruit, but a corrupt tree brings forth evil fruit. A good tree cannot bring forth evil fruit, and a corrupt tree cannot bring forth good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire; therefore you shall know them by their fruit.

(24) As I have said, the knowledge of the fruits hath no man, save he that is spiritually born. Therefore he that hath not the Spirit cannot know. Let no man think that he can know from the fruits, except he be spiritual. There is a fruit by which it is known, which is unbelief; and it may be known from public sins: but the judgment is deceitful; for Christians also fall.

(25) Therefore the right fruit to be known is an inward fruit; I must have the divine Spirit and judge by it; the outward eye and reason cannot. You may see two of them, one is a believer, the other is not, and yet it is an outward work. What separates them? Faith in the heart and unbelief, that one considers it a good work and the other not. In short, you cannot judge from outward works. Taulerus also recognized that believers and unbelievers are often so alike in outward appearances that no one can separate them, nor can any ver-

1402 L. 13, 237-239. on the eighth Sunday after Trinity. W. XI, 1896-1899. 1403

But one who has the Spirit of God. Yes, the unbelievers seem to be much more beautiful in their works than the believers, as also Job Cap. 39, 13. It is written: "The wings of the ostrich are more beautiful than the wings of the heron or sparrowhawk"; but the sparrowhawk flies and the ostrich cannot fly. So also, the believer and the unbeliever are the same in appearance, but in heart they are different.

(26) Now these are the fruits of the Spirit, by which the true prophets are known, which St. Paul tells the Galatians in Cap. 5:22: "Love, joy, peace, longsuffering, kindness, goodness, faith, gentleness, chastity. But these fruits no one can perceive or know except the Spirit; therefore the judgment of spiritual things is not to be found in outward things, as in the work and person, but inwardly in the heart. One is known by the fruits, but in the spirit alone. Even the fruits and good works do not make one pious or good, but he must first be pious and good in the heart. Just as the apples do not make a tree, but the tree must be rather than the fruit.

27 When I understand this, I realize that there is no work so evil as to condemn man, nor so good as to condemn man.

But faith alone makes us blessed, and unbelief condemns us. If a man falls into adultery, the work does not condemn him; but the adultery shows that he has fallen from faith, which condemns him, otherwise it would not be possible. So no one makes one righteous but faith, and nothing makes one wicked but unbelief. Therefore the Lord also says that the tree should be cut down; he does not say that the fruit should be cut down. Therefore, works of love do not make me righteous, but faith alone, in which I do these works and bear these fruits.

028 So we must begin at faith; but the priest begins at works, and is called doing good works to become godly; as if I said to the tree, If thou wilt be a good tree, lift up and bear apples, as if I might bear apples before I am a tree; but I must say, If thou wilt bear apples, lift up and become a tree; so must the tree be before it beareth fruit.

29 From all this it follows that there is no sin on earth except unbelief; as Christ says John 16:8, 9: "When the Holy Spirit comes, he will punish the world for sin, because they have not believed in me.

On the eighth Sunday after Trinity.*)

Second Sermon.

1 Our Lord Christ preached this part of the gospel to conclude the long sermon on the mountain. When he had taught his disciples all things that they should know, he led them away, and warned them that they should beware.

*This sermon is found in a b c d. With a b c essentially agrees a single print from the year 1525. The present form in d is so different that we give it as "Third Sermon". The above sermon is found in Erl. A. 13, 239 ff. D. Red.

ever wanted to guard against false teaching. As all good preachers do and should do when the sermon is over, that they admonish the people to stay with the right doctrine and to beware of false teachers. When Paul was about to leave Ephesus, he said, "Take heed therefore unto yourselves, and unto all the host, among whom the Holy Ghost hath made you bishops, to feed the church.

1404 On the eighth Sunday after Trinity. 1405

God, which he has acquired through his own blood. For this I know, that after my departure there shall come among you grievous wolves, which shall not spare the host; and out of yourselves shall arise men also, speaking perverse doctrine, to draw the disciples after themselves: Wherefore be ye valiant, and remember that I have admonished every man with tears three years, day and night." Apost. 20, 28-31.

(2) So in all his epistles, he always adds an admonition to beware of false teachers and apostles; as Saint Peter also warns us in his other epistle, Cap. 2, 1. ff., where he says: "There were also false prophets among the people, just as there will be false teachers among you, who will introduce corrupt sects, and deny the Lord who bought them, and will bring upon themselves swift condemnation. And many shall follow their destruction, by whom the way of truth shall be blasphemed, and by covetousness with fanciful words shall they deal with you, upon whom the judgment of long time is not tardy, and their condemnation doth not sleep." So that there must always be false prophets and false teachers.

3 In this way Christ also did. When he had preached, he warned his disciples and the people, exhorting them to continue in the things which he had said unto them, and to take heed lest they be deceived of false prophets, saying:

Beware of the false prophets.

4 From this we must first take it that we must beware of this, and that it must always be the case that after the righteous preachers come the false ones; indeed, they will still come in next to them and mingle with them. What else would it be necessary for Christ to warn us so faithfully when he says, "Take heed to yourselves, take heed to yourselves," if he had known that everything should remain pure? Therefore, he gives us the warning, that we may be sure we shall have false prophets, and especially when one has preached. Likewise, in the

Book of Judges 2:10 ff: When those whom God had given to the people to be teachers and judges, who knew what God's will was, what pleased God and what displeased Him, were gone, immediately the people of Israel began to turn away from God and His word. One honored this idol, the other another idol, and they separated themselves, so that they fell from the right doctrine and went out of the way of their fathers.

(5) It was the same in the time of the apostles. It was still pure then, but when those who held to the pure doctrine were gone, the false prophets and the evil spirit were found, who wanted to make everything different, as the epistles of Saint Paul sufficiently indicate. And because this is so, and we have nothing else to wait for, Christ our Lord warns us here, as a faithful shepherd and bishop should do, that we take care, so that when the gospel comes, we may hold fast to it, and not depart from it, whether it be by the neck or by the belly. For it cannot be otherwise; when the hour is ended, it will be otherwise.

(6) It will be the same here with us. We have the gospel, and other cities more, praise God, pure and plentiful, than has ever been since the apostles' times; but when we and others who now help to handle it are gone, you will have other false preachers, as they have already begun. May the Lord slay and kill them with the sword of his mouth! 2 Thess. 2, 8. And then to them that diligently watch for this gospel, and believe not whencesoever wind cometh, but abide in the same things which they have learned. Christ teaches this in the first place with the word, Take heed, be warned; as if to say, Ye have it assuredly.

7 Here you say: Why does the Lord do this, that he allows false prophets to come among the righteous and after the righteous preachers? Is he not so mighty and so strong that he could prevent it, so that the gospel might remain pure and in his power? Yes, he could, but he does not; therefore he does, that he may try his own and pay the ungrateful.

1406 On the eighth Sunday after Trinity. 1407

For, as St. Paul says in 1 Cor. 11:19: "There must be sects and false teachers, that they which are approved may be made manifest among us"; that is, that they which are of approved faith may come forth, that their spirit and word may appear and be established.

008 For when he giveth us his word, and his spirit, and his gifts, he would not that we should be slothful, and sleepy, and idle: but if thou hast a right word, and a right understanding, the world shall set itself against thee. There, on the other hand, the devil will want to snatch you away, so that not only the worldly tyrants will pursue you with the sword, but also our own reason and the wisest in this world, so that God may train you with His word and give you the spirit that He has given you, so that you may learn that God's wisdom is wiser than the wisdom of this world, that God's strength is stronger than the strength and power of this world, which you would not learn outside this battle.

009 And when he shall cause thee to sin, he will awake thee, saying, Resist, take hold of the word, and try the wisdom of God, and the power of the word, and what great folly the world hath. That the strength and wisdom of God's word may come forth, that thou mayest learn that it is not overcome with might and wisdom; but that it overcomes all might, and puts to shame all prudence and all wisdom, that he may awaken the truth, and bring the right to light, that men may know it. This is one reason why God sends divisions and sects among us, which go in as if they were useful, so that the word, the truth and the spirit may be made better and clearer, although otherwise sects and divisions are not good.

(10) The other cause is to punish the unthankful, who will not receive the word, that they may be converted and saved, as Christ also said to the Jews in John 5:43: "I am come in my Father's name, and ye receive me not: if another shall come in his own name, him will ye receive." And how

Saint Paul says to the Thessalonians 2 Ep. 2, 10, 11: "Therefore, because they have not received the love of the truth, God will send them strong error, that they may believe the lie, that all may be judged who have not believed the truth, but have delighted in unrighteousness."

11 Thus God punishes this sin, which we hold in such low esteem, that He punishes it with blindness and error, which are the highest sins on this earth. It is considered an easy thing that we now have the gospel again by God's grace; but how many are they who once give thanks to God for it? We forget it, we throw it to the wind, we become lazy and careless; no one enters into it, no one tastes it, no one lifts up his hands and is grateful to God for it; we are so abundantly showered with the Gospel that we grow weary of it; and Saint Paul rightly pointed out 2 Tim. 4, 3. 4.: "There will be a time when they will not endure sound doctrine, but according to their own lusts they will load themselves with teachers, after whom their ears will prick, and they will turn their ears away from the truth, and turn to fables."

(12) That we may see from time to time in all the Scriptures how God is so highly displeased, and that he considers it the greatest sin when his word is spurned, which is so precious and so delicious that his dear Son's blood confessed it to him, and we so lightly cast it to the winds. That is why he sends us the worst plague, which cannot be compared with the present plague in the world, that so many people have been slain in and after the peasants' revolt, and who knows when it will end? But it is all a joke against this plague, that men are hardened, blinded and deceived by false prophets, heaven is closed, hell is opened, eternal life is lost. What is it (otherwise we must die), if you are killed with the sword? But to deliver the soul eternally to the devil is an eternal wrath, an eternal plague and hell.

I would gladly fight back with preaching, with pleading and with writing, if I could.

1408 On the eighth Sunday after Trinity. 1409

Now God has begun to afflict us with a temporal or physical plague of the sword; but much worse will be present when the holy gospel is taken away from Germany. False teachers will come and be sent; one will teach this, the other that; heaven will be closed, and the false preachers will not open it. And for this reason it would be necessary for us to plead earnestly. But our hearts are still cold, our walls do not yet burn. Nevertheless, the devil has in mind to drown the whole of Germany in blood and to take away the gospel, will not forestall him, and will be fed with the prayers of devout Christians.

14 Since the devil saw that he could do nothing through the pope and his apostles, he has now begun to rage through the peasants, item, through the mobs, and will take away the gospel from us, so that we will become enemies to him, and after that we will be beaten over the heads and our souls will be given to the devil. Therefore I have said this as a warning, that we should not despise the thing so much as to open our eyes, and not regard it as the word of man. It is a precious word; if we oversleep it and want to snore and not be brave, let us not be angry when he smites us over the heads and sends false prophets; remember that we have honestly earned it.

15 There are not many of them now who stand there: Rotterianism is going on; there are few of them who fight against it and preserve the pure doctrine; we wanted to write them all down on a small piece of paper. What will become of it, then, if it now penetrates by force? Therefore, no one should consider it a scolding,*) the word is not just a small word, it is valid. The words of Christ have an emphasis: it applies to the whole world, when he speaks: Be careful, be warned, that we receive the words with fear and frightened hearts. Now therefore ye have heard that there come therefore multitudes, that they which ver-

*) Schimpftheding, that is, playwork, joke.

D. Red.

The more they are sought and proved, the more they will be glorified, and the other unthankful and despisers of the word will be punished. Now continue in the Gospel:

They come to you in sheep's clothing, but inside they are ravening wolves.

(16) No one sends them, they come of themselves; and this is the true way of false prophets, that they preach to themselves. Some, that they may feed the belly, which I do not so highly esteem, though they will not do it well. But those who penetrate with the glory that they say they do it for the sake of Christian love, for the truth, and that the Holy Spirit urges them to do it, and that they do it for love and the salvation of souls, and seek nothing but the salvation of souls: beware of them, for they were certainly sent by the devil and not by God. But those whom God sends are called or forced to do so. They do not boast much, but when they boast, they prove it with signs. Therefore, beware, because the Lord says that they are not sent or called, but come, and the devil demands them.

(17) Do they boast that they have the Holy Spirit? Answer: Whosoever shall persuade thee that the Spirit hath moved him, and he doeth it from Christian motives, thou shalt say unto him, Because thou dost boast so much of the Spirit, give me a sign; for thou bearest witness of thyself, and the scripture hath forbidden me not to believe thee, if thou bearest witness of thyself alone: for even Christ, the living Son of God, would not bear witness of himself, as it is written in the gospel of John, Cap. 5:31 and following. But when he did, he gave signs beside it, so that it might be known that his word and teaching were righteous. And because thou sayest thou hast the Holy Ghost, bear witness of thy spirit; prove it with signs, that they may believe thee: for here is a divine witness necessary to prove the spirit of God, that there are two of you, thou and God. This is a divine calling, and if it does not come, strike the others from you and let them go to ruins.

1410 On the eighth Sunday after Trinity. 1411

018 And I will appoint it so, that such a one may be of a right spirit, and have the right Holy Ghost: nevertheless thou shalt not hear him. God will not be angry with you for this; for he has commanded you to keep his order, that you ask for two witnesses, and have a sign given you; for if he sends you one with a right spirit, he does it to try you, to see if you will keep his order, so that you will not receive anyone, if he gives you a witness first. Therefore say, I will not have thee, though thou hast the right spirit; for God will try me thus, whether I will keep in order. Therefore he is pleased and well pleased that you also do not accept his spirit; for he plays with us in this way, holds up the contradiction to us, whether you will therefore renounce the word of God; does like a father who plays with a child to whom he has given an apple, and takes it back to him, wanting to see whether the child loves him or not.

019 Mark therefore, whether he be right or wrong, say, There will I not go; I inquire not what thou preachest, but whether thou art sent, or whether thou comest? If thou comest of thyself, I will not hear thee, though thou hast the Holy Ghost: for the devil in the gospel may also say, Stop, what have we to do with thee, Jesus of Nazareth? thou art come to destroy us; I know that thou art the Holy One of God," Marc. 1:24. So also the mob saith, Here is the right and true word of God, which he preacheth, let us hear him. Yes, see before, from whence he comes. The devil can also preach, but he does so to make room for him and gain a following; then he breaks out and sows his poison and seed among them, so that he becomes much worse than he was in the beginning. Therefore these are all warnings, so that Christ may warn us against those who are coming. Therefore wait until they are sent or called; for those whom he wills he drives. In short, they must come, they will or they will not.

The other calling is when the church and the authorities ask for it.

This is a calling of love, which does not come down from heaven or through faith, but flows from love. For I and you owe this to one another; love your neighbor as yourself. If then he needs me and calls upon me, I owe it to him to do so; for the word of God commands me that I should serve my neighbor. Then this calling needs no sign, because they want it that way, and the word of God here compels me to do it. This is called fetched, called and driven. That comes from heaven is called sent, when the Holy Spirit comes and gives signs with it. The others, they boast spirit or flesh, so you say: I heed not. How then they boast now, our gushing spirits, who have eaten the Holy Spirit with feathers and with all, and are even dumbfounded, saying that the Holy Spirit has spoken to them from heaven and revealed something special, and the like. I cannot boast much of the Spirit, they all too soon become spirit to me. I boast of the spirit of love, otherwise I am a poor carnal sinner. I should know something about the spirit they boast of, but they are far too high for me.

021 But what is this, that he saith, They come in sheep's clothing? These sheep's garments are that they lead everything outwardly to a shem, which the right Christians and preachers teach; for we wear the sheep's wool, who are Christ's sheep. Now this is not only the works, the apparent glittering life that they lead, that they pray much, that they wear gray skirts, walk with their heads bowed down, wear a Pater Noster on their necks, go to church much; but this is the very worst, that they lead the word of God and the holy Scriptures, which in the prophets are called God's wool and linwad (linen). For preaching, item exhortation and sayings in the Scriptures, these are the right clothes, so that they want to adorn and decorate themselves, and say: Here is Christ, here is baptism, here is God's name, here is the one who guides the Scripture, which is God's Scripture, and immediately they add God's name, God's Spirit and Christ.

22. this is now called in sheep's com-

1412 On the eighth Sunday after Trinity. 1413

For he does not say, "Those who come to you in wolf skins, or with spikes and teeth. They preach no poison publicly, or without Scripture, otherwise they would be known; as they preached Aristotle in the high schools, item, the secular law or imperial law, saying: There is no God in Christendom. But now they adorn themselves not only with works, but also with the holy Scriptures, so that God may clothe and look upon our souls; for if they did not do this, the unthankful would not be so blinded, nor would we be so deceived.

23 Therefore it is true that the Holy Scriptures are said to be a heretical book, that is, such a book as the heretics most arrogate to themselves. For there is no other book that they abuse so much as this very book; and there has never been a heresy so bad or so crude that would not have wanted to mend and cover itself with the Scriptures. Just as it is said that God is the peeler of God, so that the greatest multitude in the world take upon themselves God, not that it is their fault, but that it is the fault of the peelers who thus misuse His holy name. So the holy scripture must be a heretic book, not that it is their fault, but the fault of the boys who abuse it so shamefully. Should I therefore leave it lying around and not read it? Not for a long time yet! Likewise, it is said in the proverb: In the name of God all misfortune arises; this is also true. Well, I will not use God's name and I will beware of it! What is this saying? What can the name do, which is for my salvation? He will find the boys and the peelers. So the Bible is a heretic book, but I will not throw it away, but will study and read it all the more, because they are against it.

024 Let every man therefore be skillful and armed, that he be not easily deceived with their seeming life, though they bring the scriptures into thee with them: for there are certainly ravening wolves among them. And when they think they feed and satisfy thee, they tear, choke, and devour thee.

But no one will be able to judge this so soon, except with spiritual eyes. The rabble and the common man do not; the greatest multitude despise the gospel, are ungrateful, and the smallest multitude accept it and can feel it. I have said it often, and say it evermore, that the greatest and most grievous controversy is to fight with Scripture against Scripture, to cut off a man's sword, to pluck it out of his fists, and to slay him with his own sword, and to come before him, and to take the weapon, and to smite him again with it, which no man doeth, save he that is enlightened with the Holy Ghost, that he may see this rascal.

(25) Now you have often heard from me the most certain doctrine and rule how to test the spirits, namely, as John says in his first epistle Cap. 4:1, 2: "Beloved, believe not every spirit, but try the spirits whether they be of God. Every spirit that confesseth that JEsus Christ is come in the flesh is of God." Again, whichever spirit dissolves or breaks JEsus Christ is not of God. The other rule is written by St. Paul to the Romans Cap. 12, 7: "If anyone has prophecy, let it be similar to faith," that is, all doctrine should rhyme with and apply to faith, so that nothing else but faith is taught. Now he who does not have faith does not know Christ, and cannot judge; for this does not include carnal people who are wise and worldly-wise, but devout spiritual hearts. There are many who say: Christ is such a man, the Son of God, born of a chaste virgin, became a man, died and rose again from death, and so on; all this is nothing. But that he is Christ, that is, that he was given for us, without any works of ours, without any merits of ours, has acquired for us the Spirit of God, and makes us children of God, so that we might have a gracious God, become lords with him over all that is in heaven and on earth, and in addition have eternal life through Christ: this is faith, and is also called knowing Christ. This is the touchstone, the yardstick, and the scale, so that you may know all doctrine.

1414 On the eighth Sunday after Trinity. 1415

You should weigh, examine and judge. They also know how to call Christ the Son of God, who died and rose again from death, and so on. For these are the right sheep's clothing.

(26) But take heed to the knot: if they say that Christ died for us, and was buried, and rose again, and such like, they must also conclude: Therefore our works are nothing. This point they do not touch, they flee from it as the devil from incense or from the cross, as they say; though he does not flee from it very much. He lets them preach how Christ was born, died and rose again, ascended into heaven and sits at the right hand of his heavenly Father, but that they also preach: So and so you must do, this or that you must leave off: there is the devil who introduces his poison along with it. Just as the pope writes and puts on these sheep's clothing in his bulls, namely, that Christ, by dying and shedding his blood, has earned us to be children of God and blessed, and to have eternal life; but he adds: Whoever is not obedient to the Roman Church is a child of eternal damnation; but whoever is obedient and does what the Roman Church commands and interprets, he will be saved and will go up to heaven from his mouth. Does not the pope want his thing here to be as strong as the gospel? Just hold it against each other: If the death of Christ does it, then my works cannot do it. It would be much different if he preached: "You shall obey me out of Christian love, but you shall not be saved by it, but by the blood of Christ. He does not want to bite the nut.

27 Therefore I warn you once, and remember this, when I am dead, that you look carefully at their teaching, whether they preach Christ rightly, that is, whether they do no works before God; then you will find it. I have often said it, and I say it again: You will find that they are always doing a little work, not to serve the people here, but to earn: He that keepeth and doeth these things shall be saved; he that keepeth not these things, nor doeth them, shall be damned.

So they tear you up with their works; just as our enthusiasts have also taken over the mob with their iconoclasm: He who breaks a picture or tears down a panel (painting) does a good work, he proves himself to be a Christian. Soon the mob fell in with heaps, all wanting to be Christians, as if the Jews, pagans and Turks, and the very worst of boys, could not do the same.

(28) The confidence of works does not take away such enthusiasts, but strengthens the works much more and leaves the confidence in them. Works be, works be; cut out confidence and trust alone, do not put your trust in works as in a god; but let them serve the neighbor alone, that the confidence of the works may stand on the neighbor, that is, that he may promise himself to you that you will do him all good, and in like manner also promise yourself to him again. For your confidence is in Christ alone, and trust not a hair's breadth in your works. So when they preach, it rhymes with faith. If it is similar to faith, then Christ is not dissolved nor broken, but remains whole in his knowledge, as he is. And even if the devil pretends to preach Christ through his apostles, do not believe him; he seeks you with wiles and wants to deceive you. Well, that is enough warning, but it does not help. Whoever is to be lost will be lost. But it helps those who are to be corrected. Now follows the third test and way to recognize the spirits, which reads thus:

By their fruits you shall know them.

The outward works and beings are these fruits. But here spiritual eyes are needed, so that the right good works may be known, which Paul tells the Galatians Cap. 5, 22, where he says: "The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness and temperance. These are

*) Instead of "borde, borde" found in c, b asked "bohrte, bohrte." "Borde, borde," or also "vurdi, burdi," is a proverbial expression equal to: neck over cops. D. Red.

1416 On the eighth Sunday after Trinity. 1417

the right fruits of the spirit. "But the works of the flesh are adultery, fornication, unchastity, lasciviousness, idolatry, sorcery, enmity, strife, zeal, wrath, strife, discord, sectarianism, hatred, murder, drunkenness, devouring, and the like," vv. 19-21.

(30) If you distinguish their works from one another, you will not find a speck of love in any of them. This you will find, that they are friendly among their brethren, they call each other Christian brothers; but in them is all poison and devil. There is no mercy, no patience, no friendship in what is not their ruthlessness; but if they could destroy them in body and soul in an hour or in a moment, they would. This fruit does not see flesh and blood, yet they wear gray skirts, are of a quiet order, of one way and nature.

These are not works of love, but works of love, which are practiced against the needy and against our enemies, to have mercy on sinners, to teach and instruct the ignorant, to serve the poor with body, goods and honor, as Christ tells us in Matthew Cap. 25, 35. ff. You will not find these works in any false prophet. One may pose as a spiritual man, with special generosity, like the Barefoot and Carthusians, but what good does that do me? Item, that other monasteries and images break into each other: what is the neighbor helped by this? This only has an appearance and is to be seen as if it were something, but there is no benefit in it. But love wants to have such works that are useful.

Thirty-two: See now whether the false prophets give to the poor? They let themselves be given, they are stingy and meager; I have not yet seen one of them who would gladly have given, they only want to have, one must give to them. Dear golden friends, who would not like that? You say much about good works and life, and do not know what it is, namely, that one is useful to one's neighbor. From these fruits you may know them.

(33) Secondly, not only do they not give to anyone, nor do they help the poor, but they also take pleasure and delight in the misfortune of their neighbor.

If anyone is disgraced, they do not help him with their honors to get out of disgrace, but put him much deeper into it, spread it around, sing a little song about him, and laugh at him in their fists. Item, if one has fallen into sin, they do not have a gentle heart, but a hardened heart, which tickles itself with the neighbor's accident and adorns itself with it alone. And summa summarum, what can one say much? They are raw, bitter, poisoned hearts, which alone have a black, poisoned tongue, can beat anyone to the flesh bank, must strike a horseshoe on anyone, leave no one unpunished, judge, condemn and scorn anyone, despise any harm. Oh, how pious spirits they are to me!

034 Therefore open thine eyes, and see whether they do the works that are profitable unto men; and thou shalt see that thou gatherest not grapes of thorns, nor breakest figs of thistles. A good grape on the vine does not eat itself, nor does it eat us, but it is eaten: benefits alone, harms no one. The thorn, however, is not eaten by anyone, but pricks, scratches and injures everyone. See then if they do such works that another may be helped? But the fact that they wear large skirts and hard shirts, lie on woolen cloth, crawl to corners, that is thanks to the devil! But if they lend me money in my need, if they open my pockets, if they lend grain to those who have neither flour nor bread, if the sun comes into their house sooner than the bread, there is no one at home. Give me a coat, give me food, give me drink, visit me in my sickness, comfort me in my sins: that will help me. Yes, wait until you find one, or come back tomorrow!

(35) But that they should stand in the choir, weeping and singing, having good lazy days, not working, sleeping alone, eating and drinking, they are willing. Well, dear, who could not do this? I will put a cap on a donkey, tie a rope around him, shear a plate, put him in a corner, and I will also fast and celebrate the saint, so that he will be like all of yours and all the others.

1418 On the eighth Sunday after Trinity. 1419

Gleissner's works. Likewise, if I am disgraced, if I have fallen into murder or adultery, there is no mercy, there is no one so pious that he can help me to straighten my conscience and make it better, yes, he laughs at it and all the world must know it, and they may even write wonderful books about it.

Thou shalt not find any good work in their body and soul. They may be hateful, envious, stingy; you will see such fruits of the flesh in them. Let them keep the Scriptures, and make themselves holy, as they will: only see that their doctrine rhymes with the test of faith; that Christ be not dissolved, that his knowledge remain whole and unchanged; and, thirdly, whether they direct their works to their neighbor or not. This they will leave undone, for the devil can do no good work. Now this is what the Lord Christ means when he adds, saying:

May grapes be gathered from thorns, or figs from thistles? So every good tree brings forth good fruit, but a corrupt tree brings forth evil fruit.

(37) Notice also that he says, "By their fruits you will know them"; not, "From their fruits you will make them. For who ever made a pear tree out of a pear, or a cherry tree out of a cherry? But of course it happens that the tree makes the fruit, an apple tree makes the apple, and the like. The tree is recognized from the fruits, but it is not made from them. Just as Abraham, when he sacrificed his son Isaac, was pious before; nevertheless it is said to him Gen. 22:12: "Now I know that thou art godly"; does not say, Now thou hast become godly; but by the work it is made known and manifest that thou fearest God.

Therefore, there are two things: to be or to become something, and to be known or to be revealed. There are many things that are hidden from God alone, but when they break forth, they are known by men. And Christ says that the fruits serve to make the tree known whether it is evil or good. Abraham is

was known by the work, that he feared God, was pious and righteous; therefore, before the fruits come, they must be pious beforehand, since they do nothing else, but that it may be made manifest what the tribe is like. But to make manifest is much different from being a thing itself. So outward works do not help me to be or become godly, but make known and reveal the treasure and the heart in which it is hidden. For this treasure, which is hidden in the heart, God wants to make known and not leave hidden.

(39) So far also works make us pious, pure and holy outwardly before men, but not inwardly before God; for there Christ alone and faith must remain. You have said it correctly and differently. But if anyone is so stiff-necked and stubborn that he will not let himself be taught, let him go; for we cannot teach them, nor do we preach to them, but we seek out the erring hearts that would gladly be pious and understand rightly; these also let themselves be told, and to these also we preach. Therefore he further says:

A good tree cannot bear evil fruit, and a rotten tree cannot bear good fruit.

The saints of works are the evil trees. But they do many good works! Yes, but what is a good work? Then I ask whether their hands, pockets, cellars and floors are open, whether they also help people in body and soul? But they cannot. Again, a good tree bears no evil, that is, a Christian, however weak and infirm he fei, so he harms not his neighbor. Do not understand that it could not fall: David was a good tree, yet he fell, 2 Sam. 12; yet he was not an evil tree. Therefore, as long as a Christian is good and remains in the faith, do not think that he is doing a work to harm his neighbor, but rather to help him. But if at times something goes wrong, as with David, you should not be offended; for God allows it to go wrong, and His saints at times stumble and suffer, so that their faith may be strengthened and increased.

1420 On the eighth Sunday after Trinity. 1421

and they will see their weakness. Now as much as the tree is good, so little it does harm; as little it is good, so much it does harm. We are not yet good, but we are working to become better day by day. But this is our consolation, which the Lord afterwards sets, saying:

Every tree that does not bear good fruit is cut down and thrown into the fire.

(41) Sects and mobs do not endure, if we alone could endure; but a righteous preacher keeps the victory and endures. For the word of God endures forever, Isa. 40, 8. But what the devil sows runs like a mad dog; as the prophet says in the first Psalm v. 5:

"The wicked may not abide," is driven from time to time, and scatters like dust on a threshing floor. So they also run and break forth; but at last they are cut down, and cast into everlasting fire. Now he concludes and says:

By their fruits you shall know them.

This is one knowledge here, as has been said. The other is in Paul, Rom. 12, 2, and John, 1 Ep. 4, 1 ff, that we reprove and judge their doctrine according to the knowledge of Christ; item, whether their doctrine is according to faith. But by love we measure their works and their lives, which he speaks of here. But he that hath not the first knowledge and judgment is easily deceived by works.

On the eighth Sunday after Trinity.*)

Third Sermon.

1 Our Lord Christ preached this part of the gospel to conclude the long sermon on the mountain; for when he had taught his disciples all that they ought to know, he goes on to warn them to beware of false doctrine. As all good preachers do and should do when the sermon is done, that they admonish the people to stay with the right doctrine and to beware of false teachers; as St. Paul also did. As he was about to leave Ephesus, he said among other things: "Take heed therefore unto yourselves, and unto all the host, among whom the Holy Ghost hath made you bishops, to feed the church of God, which he hath purchased by his own blood. For this I know, that after my departure shall come among you heavy

*) In the above form, this sermon is found in d. We give the text according to the Erlangen edition, which corresponds exactly with a compared original edition of 1543, while Walch welds this text into one with that of the previous sermon. Cf. Erl. A. 13, 260-286. D. Red.

Wolves will not spare the flock; even from among yourselves will arise men who will speak perverse doctrine to draw the disciples after themselves; therefore be courageous, and remember that I have admonished every man with tears day and night for three years," Apost. 20:28-31. 20, 28-31. Thus, in all his epistles, he always adds an admonition that they beware of other teachers; as St. Peter also warns in his other epistle, Cap. 2:1 ff. where he says: "There were false prophets among the people, just as there will be false teachers among you, who will bring in corrupt sects, denying the Lord who bought them, and will bring upon themselves swift condemnation. And many shall follow their destruction, by whom the way of truth shall be blasphemed, and by covetousness with fancied words shall they deal with you, upon whom the judgment of long time is not tardy, and their damnation doth not sleep."

2. in this way here also Christ

1422 On the eighth Sunday after Trinity. 1423

When he had preached, he warned his disciples and the people, exhorting them to continue in the things which he had said to them, and to be careful that they were not deceived by false prophets:

Beware of the false prophets.

3 From this we must first take it that we must beware of this, and that it must always be the case that after the righteous preachers come the false ones; indeed, they will still run in beside them and mingle with them. What else would it be necessary for Christ to warn us so faithfully when he says, "Take heed," if he had known that everything would remain pure? Therefore he gives us this warning, so that we may be sure that we will have false prophets according to the righteous, pure doctrine; for this has also happened before, that after the right faithful preachers, prophets and rulers among the people of God, others have come along who have corrupted the pure doctrine, faith and worship, as also the book of Judges describes, Judges. 2, 10. ff: When those whom God had given to the people to be teachers and judges, who knew what God's will was, what pleased Him and what displeased Him, were gone, immediately the people of Israel began to turn away from God and His words: one honored this idol, the other another idol, and separated themselves, so that they fell from the right doctrine and went out of the way of their fathers.

4 It was the same in the time of the apostles. It was still pure then, but when those who held to the pure doctrine were gone, the false apostles and the masters of the mob were found, who turned it all around and wanted to do everything differently, as the epistles of St. Paul sufficiently indicate. Since this is so, and we have nothing else to wait for, Christ our Lord warns us here, as a faithful shepherd and bishop should do, to take care, so that when we have preached the gospel purely and loudly, we may hold fast to it and not turn away from it, be it neck or belly. For it cannot be otherwise, God's word does not always remain pure and unadulterated with everyone.

(5) It will be the same here with us. We and others have the gospel more pure and abundant, praise God, than it has ever been since the time of the apostles; but if we and others who now help to handle it are now gone, then other false preachers will be found enough, as many of them have already begun and are stirring. And then to those who diligently watch for this gospel, and will not believe whence any wind cometh; but what they have learned, abide in the same continually. This is what Christ teaches here first with the word, "Take heed," be warned; as if to say, "You will surely have it.

6 Here you say: Why then does God allow false prophets to come among the pious and after the righteous preachers? Is he not so mighty and strong that he could defend himself, so that the gospel would remain pure and in his power? Yes, he could, but for this reason he lets it happen, so that he may test and prove those who are his, and pay those who are ungrateful. For as St. Paul says in 1 Cor. 11:19, "There must be sects and false teachers, that they which are approved may be made manifest," that is, that they which are of approved faith may come forth, that their spirit and word may appear, and be proved to be righteous.

7. For when he gives us his word, his spirit and his gift, he does not want us to be lazy, sleepy and idle; but if you have the right word and a right mind, on the one hand the world will set itself against you; on the other hand the devil will want to snatch you away, not only by the worldly tyrants who pursue it with the sword, but also by our own reason and the wisest in this world; Here God will train you with his word, and give you the spirit he has given you, so that you may learn that God's wisdom is wiser than the world's, that God's strength is stronger than the strength and power of this world, which you would not learn outside this battle.

(8) Wherefore, when he hath given the devil redness, he will awake thee, saying, Resist, and take hold of the word, and learn the wisdom of God.

1424 On the eighth Sunday after Trinity. 1425

and strength against the world's prudence and the devil's lies. So that the strength and wisdom of God's word may come forth, that you may learn that it is not overcome with violence and wisdom, but overcomes and puts to shame all violence, wisdom and prudence that opposes it. This is one reason why God sends among us cults and sects, which come in as if they were useful and serve to make the Word, the truth and the Spirit better and clearer in the day, although otherwise cults and sects are not good.

(9) The other cause is that He may punish the ungrateful who will not accept the word, that they may be converted and saved; as Christ also said to the Jews Jn 5:43: "I am come in My Father's name, and ye receive Me not: if another shall come in his own name, ye shall receive"; and as St. Paul says 2 Thess 2:12. Paul says 2 Thess. 2, 10. 12.: "Therefore, because they have not received the love of the truth, God will send them strong error, that they may believe lies, that all may be judged who have not believed the truth, but have delighted in unrighteousness." Thus God punishes this sin, which we hold in such low esteem, with blindness and error, which are the highest and most serious sins.

(10) It is considered an easy thing that we now have the gospel again by the grace of God; but how many are they who once give thanks to God for it? We forget, stomach in wind, become lazy and careless; no one enters, no one tastes it, no one lifts up his hands and is grateful to God for it; we are so abundantly showered with the Gospel that we now grow weary of it; and will almost go against us, as St. Paul prophesied in 2 Timothy 4:4. Paul prophesied in 2 Tim. 4:4, 5: "There shall be a time when they shall not endure sound doctrine, but after their own lusts shall they set up for themselves teachers, after whom their ears shall prick; and shall turn away their ears from the truth, and shall be turned unto fables." That we may see now and then in the whole Scripture how God is so highly displeased and that

He considers it the greatest sin when his word is spurned, which is so precious and delicious that it confessed his dear Son's blood to him, and we reject it so lightly. That is why he sends us the worst plague, which cannot be compared with other plagues in the world, so that people are hardened, blinded and deceived by false prophets, and so heaven is closed to them, hell is opened, eternal life is lost. What is it, if you die with the sword of the Turk or tyrant, if you only die in right knowledge of God's word and right faith, but a blessed, desired death? but to hand over the soul eternally to the devil, that is an eternal wrath, an eternal plague and hell.

God has now begun to afflict us with various temporal or physical plagues; but much worse will be present when the holy gospel is taken away from Germany, or other false teachers come, one teaching this, the other that; then heaven will be closed and the false preachers will not open it. For this reason it would be necessary for us to pray earnestly. But our hearts are still too cold for that, that is, our walls are not yet burning and we do not feel the damage. Nevertheless, the devil has in mind that he wants to drown the whole of Germany in blood and take away the gospel, but he is not forestalled by the prayers of devout Christians.

They come to you in sheep's clothing, but inside they are ravening wolves.

(12) No one sends them; they come of themselves. And this is the right way of the false prophets, that they intrude themselves to preach: some, that they might feed the belly, which I do not esteem so highly, though they do not do it well. But those who penetrate with the glory that they say they do it for the sake of Christian love, for the truth, and that the Holy Spirit urges them on, and do good for the soul's salvation and seek nothing but the soul's salvation: beware of them, they were certainly sent by the devil and not by God. Those whom God sends, they will be

1426 On the eighth Sunday after 'Trinitatis. 1427

called to it, or forced to it. These do not boast much, but what they boast of, they prove by deed. Therefore beware of such, says the Lord, when you see that they are not sent or called, but come themselves, and the devil demands them.

(13) Do they boast that they have the Holy Spirit? Answer: Whosoever shall persuade thee that the Holy Ghost hath moved him, and that he doeth it of Christian impulse, thou shalt say unto him, Because thou dost boast so much of the Spirit, give me a sign: for thou bearest witness of thyself, and the scripture hath forbidden me not to believe thee, if thou bearest witness of thyself only: for even Christ, the living Son of God, would not bear witness of himself, as it is written in the gospel of John, Cap. 5, 31. sf. and 8, 14. But he gave signs beside it, so that it would be known that he was sent by God and that his word and teaching were righteous. Since you say that you have the Holy Spirit, bear witness to your spirit: prove it with signs, so that they may believe you; for here a divine testimony is needed to prove the spirit of God, so that you and God are two: if you do not do this, neither shall they hear you nor believe you.

014 For I declare that he is of a right spirit, and that he hath a right spirit: nevertheless thou shalt not hear him. For God hath commanded thee to keep his ordinance, that thou shouldest ask for two witnesses, and that thou shouldest have his profession proved and certified. Therefore say, I will not hearken unto thy boasting and thy preaching, though thou hast the right spirit: for God will thus try me, whether I will keep the order: therefore he is pleased and well pleased that thou receiveest not such a spirit: for he playeth thus with us, to try us, whether we will keep his word; as a father playeth with a child, to whom he hath given an apple, and taketh it away again.

(15) Therefore, if a spirit comes to you from himself and brings you something new, beware, saying, "I do not ask what you preach, but whether you are a man or a woman.

Are you sent, or do you come? If you come from yourself, I will not hear you, even if you already have the Holy Spirit; for the devil in the gospel can also say: "What have we to do with you, Jesus of Nazareth? I know that you are the Holy One of God", Marc. 1, 24. So the mob also says: Here is the right and true word of God, which this one preaches; we want to hear him. Yes, see before, from whence he comes. The devil can also preach, but he does so in order to make room for himself and gain a following; then he breaks out and sows his poison among them, so that it becomes much worse than it was in the beginning. That is why Christ warns us so diligently against those who come themselves.

The other calling is when the congregation or the authorities ask you to do so. This is a calling that comes from love, guilt and duty; for if I am needed for the ministry of preaching (if I am sent to do so) and am asked, I am obligated to do it; for God commands me to serve my neighbor. Therefore, this calling needs no sign, because they have willed it and the word of God compels me to do it. This means "called", "called" and "driven". But that calling, like Christ's and the apostles', comes without means from God and is called "sent" because the Holy Spirit gives signs with it. The others, they boast spirit or flesh, you shall not hear. How then do our enthusiasts boast, who have eaten the Holy Spirit with feathers and all, saying that the Holy Spirit has spoken to them from heaven and revealed many strange things, and the like. I cannot boast much of the Spirit, they all too soon become spirit to me. I boast of the Spirit of love, otherwise I am a poor carnal sinner. Otherwise, I should know something about the spirit of which they boast, but they are much too high for me.

017 But what is this, that he saith, They come in sheep's clothing? These sheep's garments are that they make all outward appearances, which the true Christians and preachers teach; for we wear the sheep's wool, which we are the sheep of Christ. Now these are not

1428 On the eighth Sunday after Trinity. 1429

The works alone, the seemingly glittering life they lead, that they pray much, wear gray robes, walk with their heads bowed down, fast much, and live austerely; but this is the very worst, that they lead the word of God and the holy Scriptures, which in the prophets are called God's wool and linen. For preaching, item, exhortation, and sayings of the Scriptures, these are the right garments, that they may adorn and adorn themselves, and say: Here is Christ, here is baptism, here is God's name, here is the one who guides the Scripture, which is God's Scripture; and all their preaching is nothing but God's name, God's Spirit and Christ.

(18) Now this is called coming in sheep's clothing, that is, preaching in this way and leading the Scriptures in this way, so that it is considered to be right doctrine; for he does not say, "Those who come to you in wolf's skins, or with spikes and teeth. They do not preach poison publicly or without Scripture, otherwise they would be known; as they preached Aristotle in the high schools, nor secular law or imperial law, saying, There is no God in Christendom: but adorn themselves not only with works, but also with the Scriptures, that God may clothe and attract our souls; for if they did not do this, the ungrateful would not be so blinded nor seduced by them.

(19) Therefore it is true that the Scriptures are said to be a heretical book, that is, such a book as the heretics most arrogate to themselves. For there is no other book that they abuse so much; indeed, they know of no other to boast of, and there has never been a heresy so bad or so crude that would not have wanted to mend and cover itself with Scripture. Just as one might say: God is God to all the boys and husks, so that the greatest multitude in the world takes upon themselves God's name: not that their wickedness is from Him or pleases Him, but that they thus misuse His holy name. Thus the holy scripture must be a heretic book, not that it is their fault, but of the boys who so shamefully abuse it. In the same way, it is said in the proverb: In the name of God all misfortune arises; that is also

true. Eh, you say, I will not use God's name and I will beware of it! What is this saying? What can the name do, which is for my salvation? He will find the knaves and the husks. So the Bible is a book of heresy, but I will not throw it away for that reason, but I will study and read it all the more, so that I may beware of other abuses.

020 Let every man therefore be skillful and armed, that he be not easily deceived with seeming pretenses of false teachers, though they bring in the scriptures unto thee: for there are certainly ravening wolves among them. And when you think they feed and satisfy you, they tear, choke and devour you. But this no one will be able to judge or to judge so soon, but with spiritual fears. The riffraff and the common man do not; for the greatest multitude despise the gospel, are ungrateful, and the smallest multitude accept it and can feel it. And here is the greatest and most grievous controversy, that one should fight with the Scriptures against the Scriptures, cut off a man's sword, and come before him, plucking the weapons out of his hand, and slaying him with his own sword; which no man doeth, but he that is enlightened with the Holy Ghost, that he may see this wickedness.

(21) I have often said what is the most certain doctrine and rule to test the spirits; namely, as St. John says in his first epistle, Cap. 4, 1. ff.: "Beloved, believe not every spirit, but try the spirits whether they be of God. Every spirit that confesses that Jesus Christ has come into the flesh is from God. Again, whichever spirit confesseth not that JEsus Christ is come in the flesh is not of GOD."

22 And St. Paul Romans 12:7: "If anyone has prophecy, let it be similar to faith," that is, all doctrine should rhyme with faith and be true, so that nothing but faith is taught. Whoever does not have faith cannot judge any doctrine, for this does not include carnal people who are wise and worldly-wise, but pious, spiritual hearts. One finds many of them who say:

1430 On the eighth Sunday after Trinity. 1431

Christ is the Son of God, born of a chaste virgin, died and rose again from death, and so on: but do not believe that he is Christ, that is, that he was given for us fei, without all our works, without all our merits, has acquired for us the Spirit of God, and makes us children of God, so that through him we may have a gracious God and, in addition, eternal life: this is the faith that is called knowing Christ. This is the touchstone, the yardstick, and the scales by which all doctrine is to be weighed, tested, and judged. Therefore, it is not enough for a teacher and preacher to know how to call Christ the Son of God, who died and rose again from death, and so on. These are all sheep's clothing.